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ecret S 


of the 16th & 17th Centuries 


Brought to light for the first time from an old manuscript 

ALTONA, 1785 

Edited and printed by J. D. A. Eckhardt, 
Commissioned by the Bookstore of Mr. Herold in Hamburg 


The Teachings of the Rosicrucians 

of the 16th and 17th Centuries 

- or'-.- 

'-'Fot Young Students 

Practising Daily in the School of the Holy Ghost 


For the Exercises of the New Year 

— IN THE — 

Natural and Theological Light 

by a Brother of the Fraternity | SSaRo^toJ j R . R 


■ MP, 




Printed and Published by Joh. Dav. Ad. Eckhardt, Book-Printer to H. M. the King of Denmark. 


27. v. 7. 

The full soul loatheth 
an honeycomb; but to 
the hungry soul every 
bitter thing is sweet. 

Jferi<(ces J&/&f 

C 'ojtXlttAfia ipfi us 




S'UcsGjt oyupca^q/ajgf 





ibidem 14. v. 6. 

A scorner seeketh 
wisdom and findeth 
it not; but knowledge 
is easy unto him that 

The Almighty. Alone- Wise, and Omniscient GOD and 
LORD hath given understanding to Man, above all other 
creatures, so that he may know his works and not leave them 
unexplored; Now since this Man, whom the All-wise GOD 
hath inspired thereto, hath this high and profound secret Work 
and the great secret of the ancient Water-Stone of the Wise. 
he must needs prove himself aright. If ever there is a natural 
thing on earth, it is the Preparation and the Magysterium of 
the Philosopher's Stone, natural and not of man's making, but 
wholly the work of Nature, for the Artist addeth nothing there- 
to. Nature alone directeth the growing, as doth every tiller 
of the soil with his fruits and plants; only he must be subtle in 
mind and have the grace of GOD, so that he may direct the 
same as the work becomes evident in the boiling and through 
successive time: namely, in the beginning there is the Subjec- 
tum, which one doth receive from Nature directly into the 
hand. Therein lieth hidden the Universal Tincture of all metals, 
animals, and plants. It is a rough Corpus, having neither the 
figure nor form of an animal or plant, but is in the beginning 
a rough, earthy, heavy, viscous, tough and nebulous substance 
on which Nature hath stopped; but when the enlightened man 
openeth these matters, investigateth them in Digestion, and 
with its thick foggy shadows with which it is surrounded, he 
purifieth and permitteth the hidden to emerge, and through 
further Sublimation its innermost soul, which is hidden therein, 
is also separated from it and brought into a bodily form. Then 
one will find what Nature" hath hidden in such a once shapeless 
substance and what power and Magnalia the Supreme Creator 
hath given to and implanted in this Cceato. For GOD hath 
this Creatq for all other creatures, as in the beginning of 
creation this power was implanted, and He still giveth it daily. 

so that it would otherwise not only be impossible for a man 
to bring such natural work to the desired end, much less to 
create herein anything useful. But the good and gracious 
GOD doth not begrudge man the treasures and goods which 
He hath implanted in Nature, else He would not have granted 
such things to His creatures; nay. He hath created everything 
good for man, and hath made him to be Lord over His cre- 
ation. Therefore it is fitting for man to understand and to 
undertake such a natural philosophical work, for otherwise 
such a highly-gifted and wonderful creation would have been 
in vain, and we would view Nature like the dumb animals 
which run about, and we would go vainly after God's counsel 
and we would not fit into the ends of Nature. Deus autem et 
Natura, nihil faciunt frustra. ( But God and Nature do noth- 
ing in vain). But GOD Almighty ruleth in all such things. 
He ordereth and provideth that oats and fodder be placed 
before the ass and the horse, but that the rational human being 
be served with more costly and more delicious food. There- 
fore those who try to investigate and who long for such a 
deeply hidden Arcanum and great treasure, in the proper way, 
do not have to depend upon the harvest of the ignorant, who 
have no understanding under the Light of our Sun. 

The Philosophers and wise men, as well as Neoterici and 
Veneres, have had many disputations about this secret art, and 
have tried to point out, with many different names, allegories, 
and wondrously strange sophistical words what that Subjectum 
and its Essentia are, and what kind of a Materia, what kind 
of a Corpus, what kind of a Subjectum, and what a wonder- 
ful thing and secret a Creatura it is, which hath embodied such 
mighty, strange, and heavenly powers, and with which, after 


Digestion and purification, one can help human beings, animals, 
plants, and metals, and one can bring their health and perfec- 
tion up to the highest degree, and one can also do many other 
marvellous things with it. Nevertheless all those who were 
and still are true Philosophi, have unanimously pointed out 
one single Scopum and one only Materiam, the Filii Sapientiat, 
writing various and manifold speeches and scripts about it. 
Concerning the essential thing, however, there is only silence, 
and that silence hath fast-locked their mouths, and placed a 
solid Sigill upon them, for if it should become as common know- 
ledge as brewing and baking, the world would soon perish. 

There are many who have searched for that only Res, 
which solvit se ipsum, coagulat se ipsum, se ipsum impraegnat, 
moctipcat et vivicat ( dissolveth itself, coagulateth itself impreg- 
nateth itself, killeth and bringeth to life again), but most of 
these searchers, who have lost themselves while searching, 
failed. Then it is such a thing as is nearest gold; and it is 
such a thing as the poor as well as the rich can gain, be it 
whatever it may. But it threateneth the Philosophi execrationem 
divinam, and invoketh the curse of God upon him who with 
his own mouth might expressly speak on this Subjectum. 

When the Philosophers pronounced an Execration, 
Almighty God did respect and grant their appeal, and gave 
unto them what He had until then kept in His own hands for 
several thousand years. Now the aforesaid Subjectum is of such 
a nature that it, our Magnesia, doth not only contain a small 
proportioned quantity of the universal Spiritus Vitalis in itself, 
but also hath some of the heavenly power condensed and com- 
pressed within it. Many who found it were so intoxicated 
by its fumes that they remained in their place and could no 
longer raise themselves. Only a wise man and one who knoweth 
these things can take a measure of this same fluid and carry 
it home from whatever place he may have found it, be it from 
the depths of the mountains or any other place where it may 
be met. The poor and the rich are quite free, by the singular 
and abounding grace of God, to take this, so that he goeth 
homeward with it to his house, and placeth it behind the fur- 
nace or in any other room where it pleaseth him, and where 
it is convenient for him, and he may begin to work and to 
experiment with it, for he can leave off so quickly that even 
his own servants do not notice it. For it doth not go so slov- 
enly with this natural work as it doth with the common alchem- 
ists with their bungling work, with their charcoal-burning, 
smelting and refining, and whatever more they may do. But 
it is a work which one can keep in a closed casket in whatever 
room he wisheth, alone that not even a cat come upon it, and, 
should it be necessary, he can well carry on his craft, only 
taking care that the furnace have a threefold testing, and that 
he keep it at the right heat, and let Nature takes its own course. 
When finally the Solution is taken out of the Terrestriaet, and 
is strengthened by long Digestion, it is set free from the Crudae 
Materiae, and is prepared and reborn in the most subtle form. 
Subsequently, of course, this sharp and potent Spiritus is at 
certain times given a well-measured quantity, after the fashion 
of drinking and nourishing, per modum inbibitionis et nutritionis. 
And its potency is thus condensed and daily becometh as new 
supports for its brethren, and active therein. Dost thou indeed 
think that one canst bring forth such work and such potency 
in unmeasured hidden intensity, a Spiritus Vitalis? The crudae 
materiae or Subjectum cometh from the Astris and Constellation 
of the heavens into its earthly kingdom, from which is then 
drawn the spiritus universi secretur of the Philosophers, which 
is the Mercurius of the Wise, and it is the beginning, the 
means, and the end, in which the Aurum Physicum is deter- 
mined and hidden, which the common alchemist thinks to ex- 
tract out of common gold, but in vain. Meanwhile, the Phi- 
losophi deal much in their writings with Sol and Luna, which 
of all metals are the most durable in the A. But this is not 
to be understood literally, for their Sol and Luna, when they 
are brought to their inner puritaet, through true, natural, seem- 
ly, and philosophical praeparation may well be compared with 
the celestial bodies, such as the Sun and the Moon, which 
with their brightness illuminate day and night, the upper and 
the lower Firmament. Therefore these two noble metals, like 
the Sol and Luna of the Philosophers, resemble by nature the 
human body, and to him who knoweth how to prepare them 

rightly and use them wisely they give much health, and except 
and above this nothing else is to be prepared, but the one three- 
fold point of the Universalis, for the Spiritus to be found in 
these two said things produceth consistency, strength and 
virtue, amongst other things. 

Now the man pardoned by God can prepare and make 
ready an object or substance of the above mentioned red or 
white, of Sol and Luna, which is called the Lapidem Philoso- 
phorum, or the very ancient Water-Stone of the Wise, from 
the substance in which God placed such potency at the cre- 
ation or genesis of the world, or the oft-mentioned materials 
or Subjectum which God, out of love and grace, implanted 
in the highly-endowed divine man. But I believe, therefore, 
that the divine substance which was left to him in the first 
Creation of the world, of the Spiritu Vitali, of the Inspiration, 
hath survived in all kinds of creatures. All received the same 
Spiritum in the aforesaid Massam, and firmly secluded in the 
lowest depths of the earth, and it was indicated and left to the 
Wise Men to disinter it, to extract it, to use it, and to perform 
the same Miracula with it, through the holy wisdom which is 
still implanted in it and with which it is supplied daily. 

Both substances mentioned above as Sun and Moon 
or red and white, or rather the Praeparation 9 is and Mercurii, 
are the ingredients in the Composition of our Lapidis Philoso- 
phoriim. Now then the Materia are in the beginning through 
sufficient and oft-repeated Sublimentiones purified and cleansed, 
and then weighed carefully, and then soon composed; also 
thou must not be ignorant of what is the potency and occasion 
of both of the said ingredients, but thou must know how to 
arrange both Pondera, secundum proportionem Physicam (ac- 
cording to the analogy of Physics), for a good portion of the 
5 ii is encumbered with a small portion of animae Solis vel 
Sulphuris, and then unite both with a delicate hand, so that 
finally the Praeparation and the most difficult work is com- 

But thou wilt have to know that thou must first tinge 
thy S um with the red Tinctur, yet it will not become red in 
continenti, but remaineth white, for the Mercurius hath the 
privilege of wanting to be tinged first before all others. The 
Philosophi also tell what to do in addition with the Anima solis 
of this Tinctur of the Mercurii, and from whence it shall be 
taken. The Ferment of gold is gold, just as the Ferment of 
dough is dough. Moreover, it is the Ferment of gold out 
of its own nature, and then its potency is perfect* when it is 
transformed back into earth. And then this is first the begin- 
ning of the Philosophers, the right and true Prima Materia 
Philosophorum metallorum (the first Materia of the metals of 
the Philosophers). From then on the true Masters, experi- 
enced in the Art, begin to stimulate their Ingeniam and attain 
to the Great Work. And then the Artifex continues further 
with such work and, through God's blessing, bringeth it to 
the end, to which it tendeth and where it is embodied by God, 
namely, to the highly-blessed Philosopher's Stone. So that 
from nothing else than per Spiritum universali Secretum the 
true materia prima Philosophorum is prepared and made ready. 
Who now understandeth well this Spiritum Secretum under- 
standeth also, without doubt, the secrets and wonders of 
Nature and hath the perception of the light of Nature. For 
he is motus harmonicus Sympaticus and magneticus, from which 
originates the Harmonia and Concordantia, the magnetic and 
sympathetic power or effect qf the uppermost and of the lower- 
most. But note that the natures of both ingredients are unlike 
each other in the beginning because of their opposed qualities. 
For one is warm and dry, the other is cold and moist, and they 
must of course be united. But when this is about to occur, 
then their opposed qualities must slowly be changed and equal- 
ised, so that neither nature through intense fire divest the 
other of its potency. For thou canst never collect them, be- 
cause both natures must rise simultaneously in the fire's power. 
Then the Discrasia will be taken from the Corpori, and an 
Aequalitas and good Temperatur is established, which occureth 
through a moderate and constant boiling. 

For when both of the natures Sulphur and Mercurius 
are enclosed in a very narrow space and are maintained with 
moderate heat, they begin to abate from their opposed charac- 

ter and to unite, until finally they have all the qualities. They 
become one Conspiration and rise at the same time, and cer- 
tainly at the top of the glass standeth numero one. They are 
ready to wed, and then the bridegroom placeth a golden ring 
on his bride, say the Philosophi. And when thus the Mer- 
curius with its Sulphur, like water and earth with each other, 
become duly boiled (and the longer the more) they cast away 
all their superfluities and the pure parts join each other and 
dispose of their corlicibi; otherwise the impure parts prevent 
unification and the Ingress. 

For the Mercurius. as the first Corpus, is entirely crude 
and can per anima be neither mixed nor perpetuated, for neither 
Corpus entereth the other nor will be united with it either 
vere or in radice. But should these things be so helped that 
a true Tinctur will be formed, there must be prepared out of 
this a new spiritual Corpus which cometh forth out of both, 
for after the purification one taketh the virtues of the other, 
and out of several become one, numero et virtute (in number 
and power). But if the fire should be much too intense and 
should not be controlled according to the ; requirements of 
Nature, these two above-mentioned would be either suffocated 
or separated. If they did not have their right mode of prep- 
aration, they would become either nothing or a spoiled work 
and a Monstrum. But when one proceedeth prudently and 
with a duly tempered' heat, then both substances will rise in the 
Sublimation uppermost in the glass or cupola. Then when 
thou pluckest these lovely flowers, thou canst enjoy them al- 
ready pariicularia. 

But thou canst observe the motum occultum naturae as 
little as thou canst either hear or see the grass growing, for 
one can neither observe nor notice the increase and develop- 
ment of these two ingredients, Mercurii and Sulphuris, because 
of their subtle, hidden, and slow Progressus from hour to hour. 
Only by marks set from week to week can it be observed and 
a conclusion drawn, for the inner fire is very delicate and sub- 
tle. But however slow it may be, it doth not stand still until 
it cometh to the end where its intent is to be seen, as in all 
plants, unless it then be that such subtle and expert boiling 
is hindered through the all too-strong heat of the sun and is 
burnt out, or is hindered through suddenly appearing cold; 
ergo qui scit occultum motum .naturae, scit perfectum decoc- 
tionem (therefore he who knoweth the hidden movement of 
Nature, knoweth also the perfect boiling or preparation ) . This 
motum should now take its natural and self-determined course, 
although one can neither hear nor see it, as also one cannot 
comprehend the Centra et ignem invisibilem seminum invisibil- 
ium (the Centre and invisible fire of the invisible seed). There- 
fore thou must commit such a matter to Nature alone, and 
observe it and not Once try to oppose Nature, but have all con- 
fidence in it until it bringeth forth its fruit. 

When one treateth Nature with a gentle and agreeable 
heat, it doeth and effecteth everything out of itself, which for 
the furnishing of a Creati or the introduction of a new form 
is a matter of necessity, for the Divine Word Fiat still abideth 
in all creatures and in all plants, and hath its mighty power 
in these times as well is in the beginning. 

There are, however, four chief Virtutes and potentias 
of which noble Nature maketh use in every boiling; thereby 
it doth complete its work and bringeth it to an end. 

The First Virtus 
Is and is called appellativa et attractiva, for it is possible for 
it to attract to itself from far or near, food of which it is de- 
sirous out of results, and places agreeable to its nature, and 
it can grow and increase. And here it hath a magnetic power, 
like that of a man for a woman, the Mercurius for the Sulphur, 
the dry for the moist, the Materia for the form. Therefore the 
axiom of the Philosophers is: natura naturam amat, amplectitur 
prosequitur. Omnia namquam crescentia, dum radices agunt 
et vivant, succum ex Terra attrahunt, atque avide arripiunt 
iilud, quo vivere et augmentari sentiunt — i.e., Nature loveth 
nature, surrOundeth it, and followeth it. For all plants, when 
they strike root and begin to live, suck sap out of the earth, 
and draw to themselves avidly that whereby they sense they 
can live and multiply themselves. For where there is hunger 

and thirst, food and drink will be received with avidity and 
this Virtus and potentia will be aroused, and it cometh from 
the heat and average dryness. 

The Second Virtus and Potentia 

Is and is called natura retentiva et coagulativa. For Nature 
not only alone is useful to it and serveth it for its continuation 
and is advantageous when it lacketh that which it eagerly pro- 
duceth from itself, but hath also with it the bond with which 
it draweth and bringeth and holdeth it to itself. Yea, Nature 
even changeth it into itself, for as it hath chosen of these two 
the purest parts, it separateth the rest and bringeth to the mouth 
and maketh it grow, and is in no need of any other calcination 
or fixation; natura naturam continet (Nature retaineth nature), 
and such skill cometh from its dryness, for the cold constricteth 
the gained and evenly-formed parts and drieth them in the 

The Third Virtus and Potentia 

naturae in rebus generandis et augmentandis. 

Est Virtus digestiva, quae fit per putrefactionem seu in putre- 
factione (is the digestive power, which occurs through the 
putrefaction or in the putrefaction), in moderate and temperate 
heat and moisture. For Nature directeth, changeth. and intro- 
duceth one kind and quality, the crudeness is done away with, 
the bitter is made sweet, the harsh is made mild, the rough 
is made smooth, the immature and wild is made tame, that 
•which was formerly incapable is now made skillful and effi- 
cient, and leadeth to the final intended execution and perfec- 
tion of the Work, and representeth the Ingredientia to the 

The Fourth Potentia naturae 

Est virtus expulsiva mundificativa, segregativa (the expelling, 
purifiying, separating power) which separateth and divideth, 
which purifieth and cleanseth, which washeth during the Subli- 
mation or Decoction. It setteth from Sordibus and dark- 
ness and bringeth forth a pure, transparent, powerful or illu- 
minated Corpus or substance; it collecteth the Partes homoge- 
neis, and is gradually set free from the heterogeneis, repulseth 
the Vitia and everything alien, inspecteth the crude, and giveth 
every part a special place. This is caused by and cometh from 
the agreeable constant heat in appropriate moisture, and that 
is the Sublimation and mature fruit, which will now fall out 
of the husk. Therefore it is in the beginning designed by 
Nature and artisans, namely the Patiens is set free from the 
Agente, and will be perfected. Nam liberatio ilia a partibus 
heterogeneis est vita et perfectio omnis Rei, — i.e., for the 
liberation of these unequal and opposed parts is the life and 
perfection of all things. For the Agens and Patiens which 
until now have been contending with each other, so that each 
affecteth and rendereth resistance according to its opponent's 
resistance — i.e., as much as possible it would like to break 
its opponent's resistance and they must not unite during the 
time of their Decoction, but the best part must gain the victory 
and expell the impure, and subjugate it. 

Now when all Naturalis potentia have done their ofti- 
cium, then cometh forth the new birth and as the mature fruit 
presenteth itself in all other plants, so also now in our Sub- 
jecto and natural work which, when perfected, quite surpris- 
ingly doth not at all resemble any more its first beginning and 
hath no more quality, and is neither cold nor dry, neither moist 
nor warm, and is neither masculus nor foemina. For cold is 
there itself turned into heat, and the dry into the moist, the 
heavy into the light, for it is a new Quinta Essentia, a Corpus. 
Spirituale. and hath become a Spiritus corpora/is, such a Corpus 
as is clear and pure, transparent and crystallike; one which 
Nature itself, could never have produced as long as the world 
hath stood. The Artifex and the enlightened man. however, 
auxiliante Deo et natura (by the aid of God and Nature), 
produceth through his intellect and art, and he placeth it there 
by itself. So that subsequently he encountereth a MWacula 
and that is called: Unguentum anima, aurum Philosophorum, 
flos auri (the unguent, the soul, the philosophers' gold, the 
flower of gold ) . Theophrastus and others call it Gluten aquilae. 

Now what is shown about the four potentiis naturae. 

the same had been effected by means of the fire, which must 
be incombustible, pleasing to Nature, and according to Nature 
it must continue steadily and must also be advantageous to 
the Work: but in this Work two kinds of fires are to be par- 
ticularly well attended to, namely: the outer elementary fire 
which the Artifex constructeth and which he applieth to the 
Work, and after that the inner, innate, and natural fire of the 
substances. Though in all three primary things or genera 
there is to be found a natural fire as in the Animalibus, Vege- 
tabilibus, and Mineralibus. through which it started and moved, 
maintained life, was strengthened and increased; and can con- 
tinue its innate power of bringing forth and of implanted vir- 
tue according to the character of each. 

But the fire which is in our Subjecto is in itself not 
least amongst creatures and minerals. It hath hidden within 
itself the most wonderful, the most potent fire against which 
the outer fire seemeth like water, for no common elementary 
fire can consume and destroy the pure gold which is the most 
durable substance amongst all metals, however intense the fire 
may be, but the essential Z± and V of the Philosophers alone 
doeth it. 

If we had to-day that fire with which Moses burned the 
golden calf and ground it to powder and strewed it upon the 
water and which he gave to and made the Children of Israel 
drink of it (Exodus, ch. 32) — let such be a piece of alchemi- 
cal work of Moses, the man of God! For he was instructed in 
the Egyptian art and skilled therein. Or the fire which the 
prophet ]eremias hid beneath the foot of the mountain, from 
which Moses saw the Promised Land and whereon he died, 
the fire which was recovered seventy years later by the Wise 
Men, the descendants of the old priests after the return from 
the Babylonian Captivity. But in the meantime the fire was 
changed in the mountain and became dense water (II Maccab., 
ch. 1 and 2). What thinkest thou? should we not warm our- 
selves at it and keep from us the frost in winter? 

Such fire slumbereth in our Subjecto quietly and peace- 
fully and hath no movement of itself. Should now this secret 
and hidden fire help its own Corpori, so that is may rise and 
have its effect, and manifest its might and power, so that the 
Artist may reach the desired and predestined end, it must be 
aroused through the outer elementary fire, be kindled and be 
brought into its course. This fire may be in lamps, or of what- 
ever kind thou dost like, or contrive, for it alone is sufficiently 
capable of executing the activity with ease, and such fire and 
outer heat must be tended and maintained all the time until 
the end of the Sublimation, so that the inner and essential 
fire be kept alive, in order that the two indicated fires may 
help each other and the outer fire let the inner fire be worthy, 
until in its appointed time it becometh so strong and intense 
a fire that it will soon burn to ashes, pulverise, turn into itself, 
and make equal to itself all that is put into it but which is 
nevertheless of its own kind and nature. 

Nevertheless it is necessary for every Artifex, at the 
cost of his desired end, to know that between these two above- 
mentioned fires, he maintaineth certain proportions between 
the outermost and the innermost, and that he kindle his fire 
rightly, for if he maketh it too weak, then the Work cometh 
to a standstill, and the outermost fire is not able to raise the 
inner one, and in so far as he stirreth it up moderately several 
times, it yieldeth a slow effect and a very long process, and 
when he hath waited with such patience and hath his data, 
he then finally reacheth his intended goal. But if one maketh 
a stronger fire than befitteth this process, and it be speeded 
up, then the inner fire sufFereth, it is entirely incapable, the 
Work will surely be destroyed, and the hasty one will never 
attain his end. 

If after lasting Decoction and Sublimation the noble 
and pure parts of the Subjecti are gradually, with the advantage 
of a calculated time, separated and set free from the crude 
earthly and useless substance, the impulse in such activity 
must be according to Nature and must be adjusted with such 
moderation that it will be agreeable, pleasing, and advan- 
tageous to the inner fire, in order that the inner essential fire 
be not destroyed through all too-intense heat, or even extin- 

guished and made useless. Nay, rather it will be maintained 
in its natural degree, be strengthened, whilst the pure and 
subtle parts come together and convene, the crude being sep- 
arated, so that they combine and the best will achieve the 
aforesaid end in view. Therefore thou must learn from Nature 
that degree of fire which Nature useth in its operations until 
it bringeth its fruit to maturity, and from this learn Reason 
and make calculation. For the inner essential fire is really 
that which bringeth the Mercurium Philosophorum to aequali- 
taet; but the outer fire stretcheth forth to it a hand so that 
the inner fire will not be hindered in its operation, therefore 
the outer must have concordance with the inner and must 
adjust itself according to the same, vice versa. Then in such 
use of the universal elementary fire it must be led toward the 
inner natural heat, and the outer heat hath to be adjusted to 
it, so that such doth not surpass in the Creato the power of 
the moist and warm Spiritus, which is wholly subtil; if other- 
wise, the warm nature of the said Spiritus would soon be dis- 
solved, and it could not hold itself together any more, and 
would have no potency; it followeth therefrom that a fire more 
intense than is necessary for reviving and maintaining the 
inner natural fire implanted in our Materiae can only be for 
hindrance and deterioration. In natura et illius Creatis et gen- 
erationibus sit tua Imaginatio, — i.e., upon Nature and what 
hath been created or brought forth by her, mediate thou. 
Therefore bring the moist Spiritum into the earth, make it dry, 
agglutinirs and pgurs, with an agreeable fire. Thus shalt thou 
also bring the Animam into the dead Corpus and restore what 
thou hast taken away, and thou restorest the soulless and dead 
to life and to rise again and be equipped, but whatever hath 
driven it will not stand the heat, for it will not become constant 
as if it were to be received spontaneously from itself with good 
will, with joy and with desire, and be deeply impressed. 

And that is sicci cum humido naturalis unio et ligamen 
cum optimum (the natural unification of the dry with the moist 
and also the best tie). Yea, if one really desireth to discuss 
this matter: the Wise Men mention three kinds of fire, each 
of which taketh charge of the open's magni, so that each best 
form in particular must in wisdom and good readiness have 
governed this also. And so he will not work as one blind, but 
in an understanding and prudent manner, as befitteth an in- 
telligent Philosophus. 

The first is the outer fire, which the Artist or watchman 
maketh, which the Wise Men call ignem frontem. upon which 
Regimen dependeth the safety or the ruin of the entire Work, 
and this in two ways: nemium sumiget cave (take heed that it 
doth not smoke too much), but it is also said: combure igne 
fortissimo (burn it with the strongest fire). 

The second fire is the nest wherein the Phoenix of the 
Philosophers hath its abode, and hatcheth itself therein ad 
regenerationem. This is nothing else than the Vas Philoso- 
phorum. The Wise Men call it ignem corticum, for it is written 
that the Phoenix bird collected all fragrant wood whereon it 
cremateth itself. If this were not so, the Phoenix would freeze 
to death and it could not attain to its Perfection. Sulphura 
Sulphuribus continentur (Sulphurs are maintained by sul- 
phurs). For the nest should protect, assist, cherish and keep 
the brood of the bird unto the final end. 

The third however is the true innate fire of the noble 
Sulphuris, itself to be found in radice subjecti, and is an Ingre- 
dient, and it quieteth the Mercurium and fashioneth it: that 
is the real Master, yea, the true Sigillum Hermetis. Concern- 
ing this fire Crebrerus writeth: In prof undo merctirii est Sulphur, 
quod tandem vincit frigiditatem et humiditatem in Mercurio. 
Hoc nihil aliud est, quam parvus ignis occultus in mercurio. 
quod in mineris nostris exitatur et longo temporis successe di- 
gerit frigiditatem et humiditatem in mercurio, — i.e.. In the 
essence of the Mercurii is a sulphur which finally conquereth 
the coldness and the moisture in the Mercurio. This is nothing 
else than a small fire hidden in the Mercurio, which is aroused 
in our Mineris, and in the fulness of time it absorbeth the 
coldness and moisture in the Mercurio or removeth them, and 
that is also said about the fire. 



Where on this globe lives a man so wise, 
Who'll ever learn what four ones do comprise, 
And even if he'd know all this, 
He'd still always be an apprentice. 
Therefore, human, with all thy might, 
Recognise God and thyself in God's and nature's light, 
Both these lights God pours into thee, 
That a likeness of him thou mayest be, 
He is one fourfold God, let thou be told, 
As thou art a piece of clay fourfold. 
This maketh nature to thee well known, 
With wisdom, light and understanding to thee is it shown. 

To nothing can thine eye be blind, 
Be it of body or of mind. 
Therefore be thankful to thy God, 
Who in time this before thee hast brought. 
Be thou not jealous of the scoffer's fame, 
Do not begrudge every mocker's great name. 
With sophisticated vanity they strut, 
Unbeknownst to them is what thou'st got. 
Be happy with what God to thee gave, 
Defy, that four in one they have. 
Fiat and Amen, be my treasure, 
A fourfold sphere always together. 


Lord, thine eternal Spirit is in all Things. 

Salvator 5 Mundi 

Four fires are floating in this world, 
Wherein God holdeth a Center, 

That is locked up in four, 

Out Of which Heaven and Earth were poured. 



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Notice Nature in its strength, 
Look at its great life-power. 

xa jvnaoHdosoiiHd wnaNOi 

From God it, and all things spring, 
And return to their centers again. 

Coel. & 6 Terra. 

There is never a Philosopher who Nature's ultimate Principle 

doth not know. 

Look well for the golden Magnet. If thou findest it thou wouldest get rid of thy sorrows. 
Study well the law KNOW THYSELF, that thou may not be deceived any more. 
Unum sunt omnia, per quod omnia. 
Make known to thee the Terra Sancta, so that thou mayest not go astray. 

Figurative Image of how within this World three Worlds in each other, 
namely this earthly Sun- World, and also the heavenly and 

God is free everywhere 

Within and without all creatures 


Time measure of Nature 

The Angel with six wings 

The outer and the inner Mind 
Without God's light you cannot find. 


God is the Alpha and Omega 
The Beginning and the End 


Time-Measure of the Law 

Lion with six wings 





















And there is m 
but the one God 


Time of fulfillment 

Eagle with six wings 


Only the Spirit alone knows 
Reason in flesh is blind. 

is the first and 
the last. 


if the Evangelium. 
Ox with six wings. 

the hellish world have their effects. And the darkness cannot conquer the light. It also 
shows that the land of the dead, the entrance to hell or superficial darkness, where there 
is wailing and gnashing of teeth, as well as the land of the living, the heavenly paradise 
or third heaven are from this world. And that the human being has all these things in 
his heart ; heaven and hell, light and darkness, life and death. 

The Tree of Good and Evil Knowledge 


bearing two kinds 
of fruits. Its name 
is the tree of ,the 
knowledge of good 
and evil. Like its 
name, are its fruits: 
namely, good and 
bad fruits of life 
and death, of love 
and; hate, of light 
and darkness. This 
tree was put before 
Adam, and even if 
he had in his inno- 
cence the liberty to 
look upon it as a 
tree of God's won- 
ders. God's pro- 
hibition did not 
allow him to place 
his desire in it and 
eat of it, but threat- 
ened that (if he 
would do so) he 
would die from its 
fruit. For this was 
a tree of division 
where good and 
evil battled with 
each other; but in 
a battle there can 
be no life: For 
battle brings forth 
destruction, and de- 
struction brings 
forth death, life 
lives in the sweet 
unity of love. 
Therefore, when 
Adam ate from this 
tree, a battle started 
within him, and in 
this battle he lost 
his life. 

less wretched men 
will not learn 
through such fall 
and damage. His 
desire is still for 
that tree and its 
fruits. Man is al- 
ways desirous to 
have the division of 
manifold things, 
and man is always 
battling, when he 
could return to the 
unity of simplicity, 
if he only would 
come in peace. 
Life's light stands 
in the middle to 
point out to men the 
way to this first 
rest, and the Father 
in the heaven lets 
his Sun rise over 
good and evil: But 
everything grows 
alter its own 
fashion, and man is 
only too apt to look 
upon the stars of 
the many-foldness, 
and in his own dis- 
cretion, to choose 
them for his ladders, 
though they make 
him stray many 
times from the true 
light, and detain 
him in the whirlpool 
of uncertainty. This 
whirlpool of uncer- 
tainty leads more 
and more out of the 
innermost face of 
the Sun into the 
outer (world) and 
can find neither end 
nor place of rest, 
unless it leads from 
the. outer (world) 
back again and 
seeks the beginning, 
from which all the 
smaller star-lights 

There is also among 7 stars, hardly one turning its 
rays inward to direct the searching mind to Bethlehem, and 
amongst 7 eyes winding around the whirlpool of searching 
desire is hardly one which stands towards the Sabbath in the 
innermost; but the restless movement of the working days 
move them through all spheres, and even if they take a look 
at God's wonders, they only look upon the surface and every 
eye looks upon that which is shown through its own desire. 
God made man to live in an eternal Sabbath, he should not 
work, but let God work in him, he should not take with his 
own hands, but only receive what God bestowed plentifully 
upon His mercy. But man left the Sabbath, and wanted to 
work himself, raised his hand against the law to take in his own 
desire what he should not have taken. Therefore, God let 
him fall, and since he had despised the quiet, he had to feel 
painfully the restlessness. In such restlessness of life all 
children of man still extend their hands, trying to grasp their 
pleasures. And as is their understanding and will, so is their 
grasping. Some grasp for the good, some grasp for the evil. 
Some grasp for the fruit, some only for the leaves, some for 
a branch with fruits and leaves on it. And they derive pleasure 
from the things they have grasped, these poor fools do not 
know that all their pain and labor had only been a Studium 
particulate. They grasp for pieces, where they could obtain 
the whole. They seek for quiet and cannot find it; for they 
look from the outside into the restlessness of movement, which 
dwells in the inner solitude of the inner Centri. and though 
one may grasp more than the other, it is still piece-work. At 
times there may be one amongst 7 hands coming near the 

secret and it grasps the whole stem of the tree at that point 
where all the divided branches return to unity. But even this 
hand is still far from the roots of the tree, only grasping and 
holding the secret from the outside and cannot yet see it from 
the inside. For the root of this tree is understood only by 
the eye of wisdom, standing in the Centro of all spheres. 
These roots go from the visible world of mingled good and 
evil, into the sphere of the invisible v/orld. ' This eye looks with 
the greatest peace upon the. wonders of all movements and 
also looks through all the other eyes, wandering about outside 
of the rest in the unrest, all those eyes which want to see for 
themselves without the right eye of wisdom, from which they 
have received all their seeing-power. This eye can prove all 
spirits, how intelligent, pure and acute they be. It understands 
the sources of good and evil. Plain before it is light and 
darkness. It understands time and eternity, visible and in- 
visible, present and future things, earthly and heavenly things, 
things of the body and things of the spirit, high and deep, out- 
wardliness and inwardliness. And nevertheless, none of these 
things are disturbed by it, for the eye lives in the Centro of 
peace, where everything stands in equality outside of any strife, 
and whatever it sees it possesses. For in the Centro of its peace 
is its kingly throne, everything being subject to it. Therefore, 
dear man! If thou wouldst return to right understanding and 
right peace, cease from thy works and let God alone work in 
thee, so that the eye of wisdom will open in thine own self and 
thou wilt attain a studio pacticulari ad universale and One 
find All. 


I am the Alpha and the Omega, the beginning and the end, saith the Lord, 
God liveth in a Light, since no one can come to Him, or near Him. 

This is the Omega, which has caused 
so many many evil days and restless 


This is the trifling matter over which 
so many hundreds of people moaned 

in vain. 


Notice here tbe eternal end without 
beginning, the eternal revelation and 
circle, in eternal love, willpower and 
centro Q whose principle reveals itself 
since eternity began. 


You will see in this the eternal nature The Centrum of the eternal bottomless An eternal holy fire } The great inde- 

in its seven apparitions, revealing itself depth of light and darkness is in the An infinite God sent flame I scribable spirit 
in the centroO of the eternal bottomless infinite inexpressable width and depth A heavenly secret f of fire, inexplor 

depth since eternity began. everywhere. Therefore is said: The J able in eternity 

light inhabits the darkness and the 

darkness cannot grasp it. 

Harmonious Conception of the Light o£ Nature. 



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The soul of men everywhere was lost through a fall, and the health of the body suffered through a fall, 
Salvation came to the human soul through IEHOVA, Jesus Christ. The bodily health is brought back 
through a thing not good to look at. It is hidden in this painting, the highest treasure in this world, 
in which is the highest medicine and the greatest parts of the riches of nature, given to us by the 
Lord IEHOVA. It is called Pator Metallorum, well known to the philosopher sitting in front of the 
mountain-cave, easy to obtain for anybody. But the sophists in their sophistic garb, tapping on the 
walls, recognise him not. At the right is to be seen Lepus, representing the art of chemistry, marvel- 
lously white, the secrets of which with fire's heat are being explored. To the left one can see freely 
what the right Clavis artis is; one cannot be too subtle with it, like a hen hatching a chicken. In the 
midst of the mountain, before the door stands a courageous Lion in all its pride, whose noble blood 
the monster-dragon is going to shed; throwing him into a deep grave, out of it comes forth a black 
raven, then called Ianua artis, out of that comes Aquila alba. Even the crystal refined in the furnace 
will quickly show you on inspection Servum fugitivum, a wonder-child to many artists. The one efiect- 
ing this all is Principium labor is. On the right hand in the barrel are Sol and Luna, the intelligence 
of the firmament. The Senior plants in it Rad. Rubeam and albam. Now you proceed with constancy 
and Arbor arlis appears to you, with its blossoms it announces now Lapidem Philosophorum. Over all, 
the crown of the glory, ruling over all treasures. 

Be diligent, peaceful, constant and pious, pray that God may help thee. And if thou attain, never forget 
the poor. Then thou wilt praise God with the legion of the angels, now and forever. 

Mercy - Choice. 

Light, strength, joy in the 
recognition of God's virtue 
and hymn of praise. 

Darkness, evil-doing, fear 
in Godlessness, sin and 

Come ye to the 

Go ye to the 
pit of fire. 

Harsh, hard, cold, severe, sharp, sour, 
inclined to rudeness and earthliness, 
its desire consists out of these qualities. 

Fire or life, half in darkness, half in 
light, is the setting alight and the goal 
of separation. 

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The being, made out of the forenamed 
six spiritual qualities, in which they lie 
bodily and in readiness, as in their 

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The Principium of the fire belongs to the world 
of the four elements, being an offspring of the 
first two, and is the third principle. 

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Whenever the first three qualities of the first dark Principii gain 
the upper hand, then the others are tied up around their Centro 
and all seven are evil. Then Saturnus stands for avarice, Mer- 
curius for envy, Mars for wrath, Sol for vanity, Venus for lewd- 
ness, Jupiter for cunning and Luna for bodily desire, which are 
the seven evil spirits ruling within the old human being. 

But when the three in the Principio of light have the upper- 
hand and are born out of the dark Centro, so that they are in 
accordance with their innermost depths of light, which is the 
new birth in man, all seven are good, and then Saturnus 
stands for compassion, Mercurius for doing good, Mars for 
gentleness, Sol for humility, Venus for chastity, Jupiter for 
wisdom, and Luna for Christ's flesh or body. 


The Hermetic Philosophy. 

I attract all those seeking God and the 
truth; those alone will find the art. 
I am the Magnet-Stone of divine love ; 
attracting the iron-hard men on the 
road to the truth. 

I am the moisture which preserves every- 
thing in nature and makes it live, I pass 
from the upper to the lower planes; I am 
the heavenly dew and the fat of the land;- 
I am the fiery water and the watery fire; 
nothing may live without me in time; I 
am close to all things yea; in and through 
all things, nevertheless unknown. 
Nevertheless I only am in the grasp of 
the Philosophers. 
I unfold and fold up again, 
Bringing contentment to the artists, 
Without me thou canst do nothing 
Furthering any of your affairs. 
Therefore fear God, pray and work in pa 
tience, if you find me your want would 
cease and you have a merciful God who 
befriendeth thee and giveth thee what- 
ever thy heart may desire. 

This moisture must be 
caught, lest it should 
change into vapor or 

The two vapors or fumes 
are the roots of the art. 

The Prima Materia derives its existence from the Fiat, the Word of creation. And this Word comes from the Father who 
is the creator of all things, and the Spirit radiates from both: This is God's life giving air. Then, too, air brings to life 
everything within the elements. The fire warms all things, the water refreshes, delights and saturates all things: And the 
nitrous earth, Mother-like, nourishes and sustains all things; the air was born out of fire, and in turn makes the fire burn, 
that it may live, but air in the form of water is food for the fire, and the fire burns into this element: Water and dew of 
the ground, the greasy fat dew of the ground, the earth as keeper of nitrous salt nourishes it. For the womb of the earth 
is the sulphuric nitrous-salt of nature, the one good thing God has created in this visible world. 

The same Salt-Mother of the elements is the nitrous, aluminous and spiritual gumosic water, Q earth or crystal, which 
has Nature in its womb, a Son of the Sun, and a Daughter of the Moon. It is a Hermaphrodite, born out of the wind, a 
phoenix living in fire, a pelican, reviving his dear young ones with its blood; the young Icarus, drowned in the water, 
whose nurse is the earth, whose Mother is the wind,' Whose Father is the fire, the water her caretaker and drink, one stone 
and no stone, one water and no water, nevertheless a stone of living power and a water of living might; a sulphur, a 
mercury, a salt, hidden deep in nature, and which no fool has ever known nor seen. 

Deus vendit sua dona pro labor e. 



O Man, know God and thyself: so thou 
mayest know what is in Heaven and on 

The eternal heavenly world. The great world with all its 


What God was without 
beginning. Without beginning. 


What man was without 




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Without middle. Without end. 

What God was before the 

beginning in eternity. 

Spirit. God. 


The small world, as the human being. 

What man was before the 
beginning in eternity. 



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Spirit. Person. Spirit. Word. 
Un. ad Trin. Trin. ad Un 
What God was in the beginning. 



Omnia sunt non Ens, & 
Omnia sunt Ens. 

The great Sun in heaven. 
Father and Mother of all creatures. 


What man was in the beginning. 

Sulphur. Mercur. 


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The small Sun within the 
human being. 




The lowest Sun in the earth. 


What God is in time. 

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Dust of the ground. 

What man is in time. 



15 THE 


What God is after time. 


4^" ALL ^ 

^ I. COR. 15.^. 





What man is after time. 


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BODY and 








Picture of the Human Heart in the Old and the New Creature. 


This scripture must be understood out of «M^T » wrjp,. 

Everything that is in the great world, is in man ^ -y^rukt huml ^ 

too, for he is created out of it therefore he is the ^j^ efCotL. 
small world and his heart is his center. Note '^<4//,i\h \\\\ \ 
this well! ,„ M " 

the innermost and unto the outermost. 

God hath caused all men to be born again out of 
love and hath already enkindled the light within 
them in their Mother's womb, and He Himself, is 
the light, the morning star, shining from within 

















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God is threefold, 

the Word 

is threefold and 2 times 3 is 

6, pertaining to 

the inner- 

most person and 


star within our heart, which 

is Jesus Christ, 

the one 




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Jesus Christ yesterday, today 
and in eternity. Who there is 
and was, who there cometh, 
the beginning and end, Alpha 
and Omega, in Him is the 
fullness of the Godhead bodi- 
ly. Hallelujah, Gloria in Ex- 
celsus Dec. Amen. 

The old birth of death in darkness must be slain through cross and 
suffering, in a wide circle is the reason captured and through the 
Word, man is being led back into the spirit, into the rebirth, into 
the light, in Christo, where alone there is quiet, peace, eternal life 
and the kingdom of heaven. 


No. 2. 

1 Here is Christus born a man according to the flesh of Maria, about this He said in John 6. The flesh pacif- 
ieth nothing. Here is the human birth from Adam, the old Creature, sinful, mortal, does not come into the 
heavenly kingdom, man liveth in darkness, blindness, night and death, in his reason from the power of the 
stars and the 4 Elements, out of which come sickness, out of which are invented the handling of the arts, 
higher schools, ecclesiastical and secular offices and position, so far they are in the heart. Over which rules 
the authority which God ordered. All this is in vain and mortal, into this darkness shineth the light and the 
darkness comprehendeth it not. Herein belong Christians, Jews, Turks and heathens, they are altogether sin- 
ners and lack the glory they ought to have before God; they are all resolved in God's wrath. 
Here Christus is grieved in his soul and tempted by the devil, the innermost conscience out of the stars is 
being tempted by lust of the eyes, deed of the flesh and of vanity, with assurance and despair. Here the 
Holy Scriptures become dead letters, bringing forth sects, superstitious and fleshly priests, fearing God's word 
might be taken away from them, meaning the dead letter. The authorities want to fight with the sword 
for religion, killing the believers, Christ and His apostles, thinking to serve God, divine things are just so 
much foolishness to them, they can understand Christ only in the flesh and according to the tribe of David, 
they make divisions, cliques, and sects. 
No. 3. Here is the separation of light from darkness, the dawn comes up, all temporalites will be foresaken, through 
many sorrows we have to enter into the kingdom of God, man is a fool to the world, Christ is being cruci- 
fied in him and he in Christ, therefore he is a cross to the world and the world a cross to him, here stands 
calmness, whoever turneth toward the light lives in Christ and Christ in him in time and eternity. 
No. 4. The old hath to go entirely: for behold: I make all things new. Here is the rebirth by water and spirit, 
from on high through the word of truth, a new creature born of God. Christ hath become flesh, ressurected 
in the human being, awakening him from the dead, nourishing him with his real flesh and blood unto life. 
Christ is the word of the father, the book of life, the Gospel, the power of God He causeth belief, and He 
blesseth. He is king, ruling with the sword of the spirit, man becometh divine nature, hath his life in 
heaven with Christ. 
No. 5. The Holy Ghost is the ointment, teacheth men innermost Divine things; man hath become a temple of God, 
indwelt by the Holy Trinity. Christ in man, God and man, cringing about love. Christus is all in all, 
the sole One. 

O LORD, merciful GOD, open the human heart, to understand Thy secrets 

through the Holy Ghost. 

Who hath well understood the figure, Wrath in hell and darkness; 

Hath understanding, also, of the scriptures. This certainly is a picture of man. 

Three worlds hath God created, On this earth he only hath to choose 

In heaven love, on earth mercy, Which way to go, the end is to his will. 




It is true, certain, and without falsehood, that whatever is below is like that which 
is above; and that which is above is like that which is below: to accomplish the one 
wonderful work. As all things are derived from the One Only Thing, by the will and 
by the word of the One Only One who created it in His Mind, so all things owe 
their existence to this Unity by the order of Nature, and can be improved by Adap- 
tation to that Mind. 

Its Father is the Sun; its Mother is the Moon; the Wind carries it in its womb; 
and its nurse is the Earth. This Thing is the Father of all perfect things in the 
world. Its power is most perfect when it has again been changed into Earth. Separate 
the Earth frOm the Fire, the subtle from the gross, but carefully and with great judg- 
ment and skill. 

It ascends from earth to heaven, and descends again, new born, to the earth, taking 
unto itself thereby the power of the Above and the Below. Thus the splendor of the 
whole world will be thine, and all darkness shall flee from thee. 

This is the strongest of all powers, the Force of all forces, for it overcometh all subtle 
things and can penetrate all that is solid. For thus was the world created, and rare 
combinations, and wonders of many kinds are wrought. 

Hence I am called HERMES TRISMEGISTUS, having mastered the three parts of the 
wisdom of the whole world. What I have to say about the masterpiece of the alchem- 
ical art, the Solar Work, is now ended. 




This picture, plain and insignificant in appearance, 

Concealeth a great and important thing. 
Yea, it containeth a secret of the kind 

That is the greatest treasure in the world. 
For what on this earth is deemed more excellent 

Than to be a Lord who ever reeketh with gold, 
And hath also a healthy body, 

Fresh and hale all his life long, 
Until the predestined time 

That cannot be overstepped by any creature. 
All this, as I have stated, clearly 

Is contained within this figure. 
Three separate shields are to be seen, O 

And on them are eagle, lion, and free star. ) 

And painted in their very midst 2 

Artfully stands an imperial globe. U 

Heaven and Earth in like manner & 

Are also placed herein intentionally, ? 

And between the hands outstretched towards each other ^ 

Are to be seen the symbols of metals. 
And in the circle surrounding the picture 

Seven words are to be found inscribed. 
Therefore I shall now tell 

What each meaneth particularly 
And then indicate without hesitation 

How it is called by name. 
Therein is a secret thing of the Wise 

In which is to be found great power. 
And how to prepare it will also 

Be described in the following: 
The three shields together indicate* 

Sal, Sulphur, and Mercur'mm. 
The Sal hath been one Corpus that 

Is the very last one in the Art. 
The Sulphur henceforth is the soul 

Without which the body can do nothing. 
Mer cur ius is the spirit of power, 

Holding together both body and soul, 
Therefore it is called a medium 

Since whatever is made without it hath no stability. 
For soul and body could not die 

Should spirit also be with them. 
And soul and spirit could not be 

Unless they had a body to dwell in, 
And no power had body or spirit 

If the soul did not accompany them. 
This is the meaning of the Art: 

The body giveth form and constancy, 
The soul doth dye and tinge it, 

The spirit maketh it fluid and penetrateth it. 
And therefore the Art cannot be 

In one of these three things alone. 
Nor can the greatest secret exist alone: 

It must have body, soul, and spirit. 
And now what is the fourth, 

From which the three originate, 
The same names teach thee 

And the sevenfold star in the lower shield. 
The Lion likewise by its colour and power 

Showeth its nature and its property. 
In the Eagle yellow and white are manifest. 

Mark my words well, for there is need of care: 
The imperial orb doth exhibit 

The symbol of this highest good. 

Heaven and earth, four elements, 

Fire, light, and water, are therein. 
The two hands do testify with an oath 

The right reason and the true knowledge, 
And from what roots are derived 

All of the metals and many other things. 
Now there remain only the seven words, 

Hear further what they mean: 
If thou dost now understand this well 

This knowledge shall nevermore fail thee. 
Every word standeth for a city 

Each of which hath but one gate. 
The first signifieth gold, is intentionally yellow. 

The second for fair white silver. 
The third, Mer cur ius, is likewise grey. 

The fourth for tin, is heaven-blue. 
The fifth for iron, is blood-red. 

The sixth for copper, is true green. 
The seventh for lead, is black as coal. 

Mark what I mean, understand me well: 
In these city gates, indeed, 

Standeth the whole ground of the Art. 
For no one city alone can effect anything, 

The others must also be close at hand. 
And as soon as the gates are closed 

One cannot enter any city. 
And if they had no gates 

Not one thing could they, accomplish. 
But if these gates are close together 

A ray of light appeareth from seven colors. 
Shining very brightly together 

Their might is incomparable. 
Thou canst not find such wonders on earth, 

Wherefore hearken unto further particulars: 
Seven letters, and seven words, 

Seven cities, and seven gates, 
Seven times, and seven metals, 

Seven days, and seven ciphers. 
Whereby I mean seven herbs 

Also seven arts and seven stones. 
Therein stands every lasting art. 

Well for him who findeth this. 
If this be too hard for thee to understand 

Here me again in a few other particulars: 
Truly I reveal to thee 

Very clearly and plainly, without hatred or envy, 
How it is named with one word 

Vitriol, for him who understandeth it. 
If thou wouldst oft figure out 

This Cabbalistic way with all diligence, 
Seven and fifty in the cipher 

Thou findest figured everywhere. 
Let not the Work discourage thee, 

Understand me rightly, so shalt thou enjoy it. 
Besides that, note this fully, 

There is a water which doth not make wet. 
From it the metals are produced, 

It is frozen as hard as ice. 
A moistened dust a fuller wind doth raise, 

Wherein are all qualities. 
If thou dost not understand this, 

Then I may not name it for thee otherwise. 
Now I will instruct thee 

How it should be prepared. 


There are seven ways for this art, 

If thou neglectest any of them thou workest in vain. 
But thou must, before all things else, know 

Thou hast to succeed in purification. 
And although this be twofold, 

Thou art in need of one alone. 
The first work is freely done by it 

Without any other addition, 
Without distilling something in it, 

Simply through its putreficatfon. 
From all of its earthliness 

Is everything afterwards prepared. 
This first way hath two paths, 

Happy is he who goeth on the right path. 
The first extendeth through the strength of fire, 

With and in itself, note this well. 
The second extendeth further 

Until one cometh to treasure and to gain. 
This is done by dissolving, 

And again by saturating, I inform you: > 
This must be undertaken first of all, 

So comest thou to the end of the fine art. 
After the whole purification hath been completed 

It will be prepared and boiled in the sun 
Or in the warm dung of its time, 

Which extendeth itself very far 
Until it becometh constant and perfect, 

And the treasure of the Wise is in it. 
The other ways are very subtle 

And many mighty one fail therein, 
For here is the purpose of the distillation 

And the sublimation of the Wise Men. 
The separation of the four elements 

Is also called by the Wise Men 
Air, water, and rectified fire. 

The earth on the ground hath mislead many, 
Having been deemed a worthless thing, 

Although all the power lieth in it. 
Some know not how to separate it 

From their Cortibus, therefore they fail. 
It was cast behind the door, 

But the Wise Man taketh it up again, 
Purifieth it snow-white and clear: 

This is the ground, I say in truth. 
But if thou dost wish to separate it, 

Note that it is of no little importance, 
For if they are not prepared 

Then you are in error, that I swear. 
Therefore thou must also have some vinegar 

Which is revealed to the Wise Men, 
Wherewith thou wilt effect the separation, 

So that nothing earthly remaineth in it any more, 
Till body and soul have to be separated, 

Otherwise called fire and earth 
And after they are thus purified, 

And thereupon followeth the mixture, observe! 

And so it cometh to a wondrous strength, 
The finished figures with the unfinished. 

And if the fire be likewise rightly controlled, 
It will be entirely perfect 

In much less time than a year. 

Now thou hast the entire way in its length 

On which are not more than two paths. 
From these one soon wandereth and gOeth astray, 

Else it all standeth clear and plain. 
The one is the water of the Wise Men, 

Which is the Mercwius alone. 
The other is called a vinegar, 

And it is known only to a very few. 
And this vinegar doth circle 

Away from the philosophical iron. 
It is Lord Acs whom it maketh glad. 

Therefore they have combined so closely 
Many hundred forms and names are given 

After each hath chosen it. 
One way springeth from the true source, 

A few have worked on it for a whole year. 
But many through their art and craft 

Have shortened so long a space of time. 
And quickly is the preparation set free 

As Alchemy doth point put.. 
The preparation alone , 

Maketh this stone great and glorious. 
Although there is but one matter 

It lacketh nothing else. 
But when it is clarified 

Its name hath misled many. 
However, I have revealed enough to thee 

In many ways, forms, and fashions. 
There are many names; I say 

Let not thyself be misled from the true way. 
In their scriptures the Elders write 

That it is a draught, a great poison. 
Others call it a snake, a monster, 

Which is not costly anywhere. 
It is common to all men 

Throughout the world, to rich and also to poor. 
It is the property of the metals 

Through which they conquer victoriously. 
The same is a perfection 

And setteth a golden crown upon it. 
Now the practice is completed 

Only two things more are to be chosen 

Which thou wilt find by now 
If thou dost follow the right way 

And attend carefully to thy work. 
The composition is the one 

Which the Wise Men kept secret. 
The nature of the fire also hath hidden craft; 

Therefore its order is another. 
With that, one should, not deal too much 

Or else all execution is lost. 
One cannot be too subtle with it. 

As the hen hatcheth out the chick 
So also shall it be in the beginning, 

And time itself will prove it. 
For just as the fire is regulated 

Will this treasure itself be produced. 
Be industrious, constant, peaceful, and pious, 

And also ask God for His help: 
If thou dost obtain that, then always remember 

The poor and their needs. 



That is 

The Very Ancient Golden Age Having Passed Away 

Which now hath risen again, blossomed in loveliness, and produced fragrant golden seed. 
This precious and noble seed is pointed out and revealed to all true Sapientiae and doctrinae plus by 

Medicus and tandem, Dei gratia aureae crucis frater. 

Epistle of ]ames, i:5: 
If any of you lack wisdom, let him ask of God that giveth to all men liberally and upraideth not; and it shall be given him. 

Centrum mundi, granum fundi. 

To the Christian and Worthy Reader 
Kind and God-loving Reader, and especially you sapien- 
tiae and doctrinae filii, some years ago Almighty God opened 
mine eyes with the enlightenment of His Holy Spirit ( from Whom 
we receive all wisdom and Who was sent unto us through Christ 
from the Father), because I had prayed fervently, unceasingly, 
and constantly and had called upon Him many times. So that 
I beheld the true Centrum in Trigono centri the one and true 
substance of the Noble Philosopher's Stone, and although I had 
it in mine own hands for the length of five years, I did not know 
how to use it profitably, rightly, or befittingly, how to extract 
from it the red lion's blood and the white eagle's gluten, much less 
how to mix, enclose, and seal it according to the proportionate 
weight of Nature, or how to commit it to and proceed with the 
hidden fire, all of which must be done not without understanding 
and care. And although I searched in the scriptis, parabolis and 
variis Philosophorum pguris with special care and understanding, 
and laboured diligently to solve their manifold strange aenigmata, 
which existed in part only in their own minds, I found out reipsa 
that this was sheer phantasy and nonsense, as also testify the 
.Aurora Philosophorum. They are all foolishness, like all the 
praeparationes, even of Geber and Albertus Magnus, with their 
purgationes, sublimationes, cementationes, distillationes, rectipca- 
tiones, circulationes, putrefactiones, conjunctions, solutiones, 
assensiones, coagulationes, calcinationes, incinerationes, mortifi- 
cationes, revificationes, etc. In like manner are their tripods, 
Alanthor, reflecting ovens, smelting furnaces, putrescences, horse- 
dung, ashes, sand, cupping-glasses, pelican vials, retorts, fixa- 
toriums, etc., sophistical, futile, and useless things. Personally, 
I have in truth to admit this: especially since noble Nature, which 
letteth itself be easily found in its own innate substance, doth 
not know of any of these things. There are those who look for 
the materiam lapidis in wine, in the imperfect body, in blood, in 
marcasite, in mercury, in sulphur, in urine, in stercorate, in auri- 
pigment, and in herbs such as chelidonium, lungwort, yew, hyssop, 
etc. Theophrastus, in his Secreto Magico de Lapide Philoso- 
phorum. rightly says of them: all this is villainy and thievery, with 
which they mislead other people, take their money, spend and 
waste their time uselessly and vainly, follow only their own fool's- 
head, but who cannot figure out in advance the requirements of 
Nature. Rather tell me one thing: What dost thou think of 
those who burn water in the mines of the Earth, or are there 
also people therein who enhance the value of wine, or burn the 
urine of small children to make metals therewith? Or dost thou 
think there is any apothecary therein who hath for sale any thing 
with which thou canst make metals? Thou fool, canst thou not 
understand that thou dost err, that none of these things belong to 
Nature? Or dost thou want to be above God, that thou dost 
want to make metals out of blood? Thou mightest as well try 
to make a man out of a horse, or a cow out of a mouse, to give 
good milk in addition. This, too, would be a multiplication, but 
these things do not happen, and as little as they can happen, so 
little canst thou make metals with the above-mentioned recipes, 
for this is not a Nature-given art. And whatever Nature hath 
made, no art can effect; for if a woman hath given birth to a 

boy, no art can change the boy into a girl, whatever means might 
be employed for that purpose. After this short discourse, it 
should be easy for anyone to see how, and in what form, the 
materia benedicta should be sought and found. And no one should 
imagine, much less be persuaded by any clowns, that he really 
hath in his hands the veram materiam either through the secret 
revelation of God or through those who claim to be acquainted 
with it, and no one should imagine that he would then be able 
to disintegrate the said veram materiam proportionately, to sepa- 
rate the purum ab impuro in the highest things, that he knoweth 
how to purify it and completely understandeth. Nay, my dear 
analysts, that is by no means so: therein lies the difficulty, and 
to such matters belong art and a skilled mind. See me, for 
example: as you heard from me in the beginning, for five years 
I was acquainted with the veram materiam lapidis. but all that 
time I did not know how to proceed with it, and not until the 
sixth year was the key to its power entrusted to me through 
the secret revelation of Almighty God. And the old Patriarchs, 
Prophets, and Philosophi have at all times kept this key hidden 
and secret, for the Monarcha in loco dicto saith: It would be a 
great theft, and no longer secret, had they revealed it in their 
writings, so that every cobbler and tooth-drawer could under- 
stand it, and much evil could be done that way which would be 
against the will of the Lord, etc. Now there are many reasons why 
I should write this Tract: some are mentioned here, some in the 
Epilogo, and another reason is that I do not want to appear as 
if I would have for my exclusive use talentum a Deo mihi com- 
missum (a talent intrusted to me by God). So I have written 
down in this, my Aureo seculo redivivo (Golden Age Restored). 
as much as God and Nature have permitted me, about the great 
secret of the Philosophers, as mine eyes have witnessed it and my 
hands grasped it, and how it was revealed through the mercy 
of God at the right time in great might and glory: and may the 
pious and God-loving reader take all this in good faith and 
accept it, examine it skillfully, and be not perturbed if at times 
there are words mixed up with my sayings which seem to be 
contrary to the letter. I could not write otherwise per Theoriam ad 
praxim. because it is forbidden to write more exactly and clearly 
about this in republica chymica. But undoubtedly all those who 
read this Tract in true confidence with the inner eyes of their 
minds, and are able to look upon it in the right way, to study 
it diligently, and who pray in all things inwardly and with all 
their heart, will enjoy, as I did, the wondrously sweet philoso- 
phical fruit hidden therein, and partake of it, according to God's 
will. And then they will be and will remain true Brothers of the 
Golden Cross, and in eternal alliance, chosen members of the 
Philosophical Community. 

Finally, I will be so candid as to disclose my true given 
and family name in the following manner to the intelligent, 
worthy, and Christian reader, so that no one will have a right 
to cry out against me. So now let it be known to everyone that the 
number of my name is M.DCXII, in which number my full name 
was inscribed in the book of Nature by 1 1 dead and 7 living. 
Moreover, the letter 5 is the fifth part of the 8, and the 15 is 
again the fifth part of the 12, and let this suffice thee. 

Datum in Monte Abiegno. die 25. Martii Anno 1621 



Quae sivi: inveni: purgavi saepius: atque 
Conjunxi: maturavi: Tinctura secuta est 
Aurea, Naturae centrum quae dicitur: inde 
Tot sensus, tot scripta virum, variaeque figurae 
Omnibus, ingenue fateor, Medicina metallis; 
Inficmisque simul: punctum divinitus ortum. 
Harmannus Datichius:, 
Auth. famulus. 

ad Sapientiae and doctrinae plios. 

What I have eagerly desired, I have found; I have purified more often: and 

I have united; I have brought to maturity: the resulting Tincture is 

Golden, which is called the centre of Nature; thence 

So many sensations, so many writings of men, and manifold forms. 

In all, I frankly admit, the Medicina in metals; 

And in the feeble as well: the point risen from heaven. 


REDIVIUM. ( The Golden Age Restored). 

Whilst I was meditating upon the wonders of the Most 
High and the secrets of hidden Nature and the fiery and fervent 
love of the neighbor, I recalled the white harvest where Reuben, 
the son of Leah, had found in the fields and had given the 
mandrakes Rachel had gotten from Leah for sleeping with the 
patriarch Jacob. But my thoughts went much deeper and led 
me further to Moses, how he had made a potable of the solar- 
calf cast by Aaron, and how he had it burned with fire, ground 
to powder, strewed it upon the waters, and gave it to the Chil- 
dren of Israel to drink. And I marvelled most about this prompt 
and ingenius destruction which the hand of God had wrought. 
But after pondering over it for some time my eyes were opened, 
just as happened with the two disciples at Emmaus who knew the 
Lord in the Breaking of Bread, and my heart burned within me. 
But I laid down and began to sleep. And, lo, in my dream King 
Solomon appeared to me, in all his might, wealth, and glory, 
leading beside him all the women of his harem: there were 
threescore queens, and fourscore concubines, and virgins without 
number, but one was his gentle dove, most beautiful and dearest 
to his heart, and according to Catholic custom she held a mag- 
nificent procession wherein the Centrum was highly honored and 
cherished, and its name was like an out-ointment, the fragrance 
of which surpassed all spices. And its fiery spirit was a key to 
open the temple, to enter the Holy Place, and to grasp the horns 
of the altar. 

When the procession was ended, Solomon showed unto 
me the unified Centrum in Itrigohi centri and opened my under- 
standing to me, and I became aware that behind me stood a nude 
woman with a bloody wound in her breast, out of which came 
forth blood and water, but the joints of her thighs were like jewels, 
the work of the hands of a cunning workman, her navel was like 
a round goblet, which wanteth not liquor, her belly was like an 
heap of wheat set about with roses, her two breasts were like 
two young roses that are twins, her neck was as a tower of ivory. 
her eyes like the fishpools in Heshbon by the gate of Bath- 
rabbim: her nose was as the tower of Lebanon which looketh 
towards Damascus. Her head was like Carmel, and the hair 
of her head was tied in many folds, like king's purple. But her 
garments, which she threw off, lay at her feet, and were all 
unsightly, stinking, and poisonous. And she began to speak: 
I have put off my coat, how shall I put it on? I have washed my 
feet, how shall I defile them? The watchmen that went about 
the city found me, they smote me, they wounded me, and took 
away my veil from me. Then was I stricken with fear and not 
conscious and fell upon the ground; but Solomon bade me stand 
up again and said: be not afraid when thou dost see Nature 
bare, and the most hidden which is beneath heaven and upon 
the earth. She is beautiful as Tirzah, comely as Jerusalem, ter- 
rible as an army with banners, but nevertheless she is the pure 
chaste virgin out of whom Adam was made and created. Sealed 
and hidden is the entrance to her house, for she dwelleth in the 
garden and sleepeth in the twofold caves of Abraham on the 
field Ephron, and her palace is the depths of the Red Sea, and 
in the deep transparent chasms, the air hath given her birth 
and the fire hath brought her up, wherefore she is a queen of 
the country, milk and honey hath she in her breasts. Yea, her lips 
are like <a dripping honey-comb, honey and milk are under her 
tongue and the smell of her garments is like the fragrance of 
Lebanon to the Wise, but an abomination to the ignorant. And 
Solomon said further: Rouse thee, look upon all my women and 
see if you can find her equal. And forthwith the woman had 
to cast off her garments and I looked at her, but my mind had 
lost the power of judgment, and mine eyes were holden, so 
that I did not recognise her. 

But as Solomon observed my weakness, he separated his 
women from this nude woman and said: Thy thoughts are vain 
and the sun hath burned out thy mind and thy memory is as 
black as fog, so thou canst not judge aright, so if thou wouldst 
not forfeit thy concern and take advantage of the present oppor- 
tunity, then can the bloody sweat and snow-white tears of this 
nude virgin again refresh thee, cleanse thine understanding and 
memory and restore it fully, so that thine eyes may perceive 
the wonders of the Most High, the height of the uppermost, and 
thou shalt really fathom the foundations of all Nature, the power 
and operation of all the Elements, and thine understanding will 
be as fine silver, and thy memory as gold, the colors of all 

precious stones will appear before thine eyes and thou wilt know 
their production, and thou wilt know how to separate good from 
evil, the goats from the sheep. Thy life will be very peaceful, 
but the cymbals of Aaron will awaken thee from sleep and the 
harp of David, my father, from thy slumber. After Solomon 
thus spake, I was very much more afraid, and was exceedingly 
terrified, partly because of his heartbreaking works, also partly 
because of the great glamor and splendor of the present queenly 
woman, and Solomon took me by the hand and led me through 
a wine cellar into a secret but very stately hall, where he re- 
freshed me with flowers and apples, but its windows were made 
out of transparent crystals and I looked through them. And 
he said: What dost thou see? I replied: I can only see from 
this hall into the hall I just left, and on the left standeth thy 
queenly woman, and on the right the nude virgin, and her eyes 
are redder than wine, her teeth whiter than milk, but her gar- 
ments at her feet are more unsightly, blacker, and more filthy 
than the brook of Kidron. From all of them choose one, said 
Solomon to be thy beloved. I esteem her and my queen alike 
and highly, pleased as I am with the loveliness of my wives, so 
little do I care about the abomination of her garments. And 
as soon as the king had thus spoken, he turned around and 
conversed in a very friendly way with one of his queens. 
Amongst these was an hundred-year-old stewardess, with a grey 
cloak, a black cap upon her head, bedecked wih numberless 
snow-white pearls and lined with red velvet, and embroidered 
and sewn in an artful manner with blue and yellow silk, and her 
cloak was adorned with divers Turkish colors and Indian figures; 
this old woman beckoned to me secretly and swore unto me an 
holy oath that she was the mother of the nude virgin, that she 
had been born from her body, and that she was a chaste, pure 
and secluded virgin, that until now she had not suffered any 
man to look upon her, and although she had let herself be used 
everywhere among the many people on the streets, no one had 
ever seen her naked before now,, and no one had touched her, 
for she was the virgin of whom the Prophet said: Behold, we 
have a son born unto us in secret, who is transformed beside 
others; behold, the virgin had brought forth, such a virgin as is 
called Apdorossa, meaning: secretly, she who cannot suffer 
others. But while this her daughter was as yet unwed, she had 
her marriage-portion lying under her feet, because of the present 
danger of the war, so that she would be robbed of it by some 
roving soldiery and denuded of her stately treasure. Howevei 
I should not be. frightened because of her disgusting garments, 
but choose her daughter before all others for the delight of my 
love and life. Then she would give and reveal to me a lye to 
clean her garments, and then I would obtain a liquid salt and 
non-combustible oil for my house-keeping, and an immeasurable 
treasure, and her right hand would always caress me and her 
left hand would be under my head. And as I then wanted to 
declare myself categorically upon this matter, Solomon turned 
around again, looked upon me, and said: I am the wisest man on 
earth, beautiful and pleasing are my wives and the glamor of 
my queens surpasseth the gold of Ophir; the adornments of my 
concubines overshadow the rays of the sun, and the beauty of 
my virgins surpasseth the rays of the moon, and as heavenly 
as are my women, my wisdom is unfathomable and my knowledge 
is inexplicable. Whereupon I answered and, half afraid, I bowed: 
Lo, I have found grace in thine eyes, and since I am poor, give 
me this nude virgin. I choose her amongst all others for the 
duration of my life, and though her garments are filthy and torn, 
I will clean them and love her with all mine heart, and she shall 
be my sister, my bride, because she hath ravished mine heart 
with one of her eyes, with one chain of her neck. When I had 
thus spoken, Solomon gave her unto me, and there was a great 
commotion in the hall of his women, so that I was awakened 
by it, and I knew not what had happened to me, nevertheless I 
believed it to be but a dream and I thought many subtle thoughts 
about my dream until the morning. But after I had arisen and 
said my prayers, Lo! I saw the garments of the nude virgin 
before my bed, but no trace of her. And I began to be greatly 
afraid and. all my hair stood upright upon my head and my 
whole body was bathed in cold sweat; but I took heart, recalling 
my dream, and thought about it again in the fear of the Lord. 
But my thoughts did not explain it, and for this reason I dared 
not to scrutinize the garments, much less to recognize anything 
in them. I then changed my sleeping-chamber and I left the 
garments in it for some length of time ex mera tamen ignorantia, 
in the belief that if I were to touch them or turn them over, 
something peculiar would happen to me, but in my sleep the 
smell of the garments had poisoned and inflamed me violently, 
so that mine eyes could not see the time of mercy, and never 


could mine heart recognise the great wisdom of Solomon. 

After the above-mentioned garments had lain for five 
years in my sleeping-chamber and I knew not what they were 
good for, I finally thought to burn them, in order to clean up 
the place. And then I spent the whole day going around with 
such thoughts. But the next night there appeared to me in my 
dream the hundred-year-old woman and she spake harshly to 
me thus: Thou ungrateful man: for five years I have entrusted 
to thee my daughter's garments; among them are her most 
precious jewels, and during all that time thou hast neither cleaned 
them nor thrown out of them the moths and worms, and now, 
finally, thou dost want to burn these clothes, and is it not enough 
that thou art the reason for the death and perishing of my 
daughter? Whereupon I became hot-headed and answered her: 
How shall I understand thee, that thou wouldst make a murderer 
of me? For five years mine eyes have not beheld thy daughter, 
and not the least did I hear of her, how then can I be the cause 
of her death? But she would not let me finish, and said: It is 
all true, but thou hast sinned against God, therefore thou couldst 
not obtain my daughter, nor the philosophical lixivium I prom- 
ised thee for washing and cleaning her garments : for in the 
beginning, when Solomon willingly gave thee my daughter, and 
when thou didst abhor her garments, that made furious the Planet 
Saturn, who is her grandfather, and full of wrath was he that 
he transformed her again into what she had been before her 
birth; and since you infuriated Saturnus through thine abhorring, 
thou didst cause her death, putrefaction, and her final destruction, 
for she is the one of whom Senior saith: Ah, woe! to bring a nude 
woman unto me, when my first body was not good to look 
upon, and I had never been mother until I was born again, then 
I brought forth the power of all roots of herbs, and in mine 
innermost being I was victorious. Such and similar heart-breaking 
words were very strange to me, but nevertheless I withheld mine 
indignation as much as was humanly possible for me, at the 
same time protesting solemniter against her sayings: that I knew 
nothing at all about her daughter, much less about her death and 
putrefaction, and although I kept her garments for five years in 
my sleeping-chamber, I did not know them for my great blindness 
nor ever discovered their use, and therefore I was innocent before 
God and all others. This, my righteous and well-founded excuse, 
must have pleased the old woman not a little, for she looked at 
me and said: I feel and observe from thy righteous mind, that 
thou art innocent, and thine innocence shall be rewarded well 
and plentifully, therefore I will reveal to thee secretly and out 
of my good heart, namely that my daughter, out of special love 
and affection towards thee, hath left thee a gray marbled casket 
as an inheritance amongst her garments, which is covered with 
a rough, black, dirty case (and meanwhile she gave me a glass 
filled with lye, and continued speaking), this same little casket 
thou shalt clean from its stench and dirt which it hath received 
from the garments. Thou hast no need of a key, but it will open 
itself, and thou wilt find two things therein: a white silver box, 
filled with magnificent ground-lead and polished diamonds, and 
another golden work of art, adorned with costly solar rubies: and 
this is the treasure and entire legacy of my deceased daughter 
which she left for thee to inherit before her transformation. If thou 
wilt only transfer this treasure and purify it most highly and 
silently and lock it up with great patience in a warm, hidden, 
steamy, transparent and moist cellar, and protect it from freezing, 
hail, quick lightning, hot thunder, and other outward destruction 
till the wheat harvest, then thou wilt first perceive the entire 
glory of thine inheritance and take part of it. Meanwhile I awoke 
for a second time and called upon God, full of fear, praying that 
He would open mine understanding that I might seek for the 
casket which was promised me in my dream. And after my 
prayer was ended I sought with greatest diligence in the garments 
and found the casket, but the casing was tight around it and 
seemed grown onto it by nature, so that I was not able to take 
it off; then I could not clean it with any lye nor split it with 
iron, steel, or any other metal. I left it alone once more and did 
not know what to do with it, and held it to be witchcraft, thinking 
of the prophet's saying: For though thou wash thee with lye, 
and take thee much soap, yet thine iniquity is marked before 
me, saith the Lord God. 

And after a year had passed again and I did not know, 
after speculating and industriously deliberating, how to remove 
the casing, I finally went to walk in the garden to rid myself 
of the melancholy thoughts, and after long promenading, I sat 
down on a flinty stone and fell into a deep sleep. I slept, but 
my heart was awake: there appeared unto me the hundred- 
year-old stewardess and said: Hast thou received my daughter's 
inheritance? In a sad voice I answered no, though I found the 
casket, but alone it is still impossible for me to separate the 
casing therefrom, and the lye thou hast given me will not work 
on the casing. After this simple speech the old woman smiled 
and said: Dost thou want to eat shells and shellfish with the 
shells? Do they not have to be brought forth and prepared by the 
very old planet and cook Vulcan? I told thee to clean the gray 
casket thoroughly with the lye given thee, and which proceeded 
wholly from it, and was not refined from the outer rough casing. 
This thou hast especially to burn in the fire of the philosophers, 
then everything will turn out for the best. And thereupon she 
gave me several glowing coals wrapped up in white light taffeta 
and instructed me further and pointed out that I should make 

therefrom a philosophical and quite artful fire and burn the 
casing, then I would soon find the gray casket. And presently 
every hour a north and south wind rose, both sweeping at the 
same time through the garden, whereupon I awoke, rubbed the 
sleep out of mine eyes, and noticed that the glowing coals wrapped 
in white taffeta lay at my feet; with haste and joy I grasped 
them, prayed diligently, called upon God, studied and labored 
day and night, and thought meanwhile of the great and excellent 
sayings of the Philosophers, who say: Ignis et azoth tibi stiff iciunt. 
About this Esdras saith in his fourth book: And he gave unto 
me a full cup which was full of fire, and his form was as of fire, 
and when I had drunk of it, my heart uttered understanding, and 
wisdom grew in my breast, for my spirit retained its memory: 
and my mouth was opened, and shut no more. The Most High 
gave understanding unto the five men, and they wrote by course 
the things that were told them, in characters which they knew 
not. So in forty days were written 204 books, 70 for the wisest 
alone, who were truly -worthy of it, and all were written on box- 
wood. And then I proceeded in silentio et spe, as the old woman 
had revealed to me in my dream until, according to Solomon's 
prediction, after a long time my knowledge became silver and 
my memory became golden. But according to the instructions 
and teaching of the old stewardess, I enclosed and locked up in 
a proper and quite artistic manner the treasure of her daughter, 
namely: the splendid and brilliant lunar diamonds and the solar 
rubies, both of which came forth and were found from the casket 
and the landscape. I heard the voice of Solomon who said: My 
beloved is white and ruddy, the chiefest among ten thousand. 
His head is as the most fine gold, his locks are bushy, and black 
as a raven. His eyes are as the eyes of doves by the rivers of 
waters, washed with milk, and fitly set. His cheeks are as a bed 
of spices, as sweet flowers: his lips are like roses, dropping sweet 
smelling myrrh. His hands are as gold rings set with the beryl: 
his belly is as bright ivory overlaid with sapphires. His legs are 
as pillars of marble, set upon sockets of fine gold: his countenance 
is as Lebanon, excellent as the cedars. His mouth is most sweet: 
yea, he is altogether lovely. This is my beloved, and this is my 
friend, O daughters of Jerusalem. Therefore shalt thou hold him, 
and not let him go, until thou bringest him into his mother's 
house, and into his mother's chamber. And when Solomon had 
spoken these words I knew not how to answer him, and I became 
silent, but I wanted nevertheless to open up again the locked-up 
treasure, with which I might remain unmolested. Then I heard 
another voice: I charge you, O ye daughters of Jerusalem, by 
the roes, and by the hinds of the field, that ye stir not up, nor 
awake my love, till she please, for she is a garden inclosed, a 
spring shut up, a fountain sealed, the vineyard at Baal-hamon, 
the vineyard at Engeddi, the garden of fruits and spices, the 
mountain of myrrh, the hill of frankincense, the bed, the litter, 
the crown, the palm-tree and apple-tree, the flower of Sharon, 
the sapphire, the turquoise, the wall, tower, and rampart, the 
garden of joy, the well in the garden, the spring of living water, 
the king's daughter, and the love of Solomon in his concupis- 
cence: she is the dearest to her mother, and the chosen of her 
mother, but her head is filled with dew, and her locks with the 
drops of the night. 

Through this discourse and revelation I was so far in- 
formed that I knew the purpose of the Wise and did not touch 
the locked treasure until through God's mercy, the working of 
noble Nature, and the work of mine own hands, the work was 
happily completed. 

Shortly after this time, just on the day of the month when 
the moon was new, there occurred an eclipse of the sun, showing 
itself in all its terrifying power, in the beginning dark green and 
some mixed colors, until it finally became coal-black, darkened 
heaven and earth, and many people were much afraid, but I 
rejoiced, thinking of Gods great mercy, and the new birth, as 
Christ Himself pointed out to us, that a grain of wheat must be 
cast into the ground, that it may not rot therein, else it bringeth 
forth no fruit. And then it happened that the darkness was 
covered with clouds, and the sun began to shine through, yet 
at the same time three parts of it were still heavily darkened; 
and lo, an arm broke through the clouds, and my body trembled 
because of it, and it held in its hand a letter with four seals hanging 
down from it, on which stood written: I am black, but comely, 
O ye daughters of Jerusalem, as the tents of Kedar, as the curtains 
of Solomon: Look not upon me, because I am black, because 
the sun hath looked upon me, etc. But as soon as the pxum 
acted in the humidum, a rainbow spanned itself and I thought 
of the covenant of the Most High, and of the fidelity of my 
Ductocis, and of what I had learned, and lo, with the help of the 
planet and the fixed stars, the sun overcame' the darkness, and 
over every mountain and valley there came a lovely and bright 
day; then all fear and terror had an end, and everything beheld 
this day and rejoiced, praised the Lord, and said: The winter is 
past, the rain is over and gone; the flowers appear on the earth; 
the time of the singing of birds is come, and the voice of the 
turtle is heard in our land; the fig tree putteth forth her green 
figs, and the vines with the tender grape give a good smell. 
Therefore let us make haste to take the foxes, the little foxes 
that spoil the vines, that we may gather the grapes in time and 
with them make and drink wine, and be fed at the right time 
with milk and honey-comb: that we may eat and be filled. And 
after the day was done and the evening fell, the whole heaven 


grew pale, and the seven stars rose with yellow rays and pursued 
their natural courses through the night, until in the morning 
they were overshadowed by the breaking of the sun's red dawn. 
And behold, the Wise who dwelt in the land arose from their 
slumber, looked heavenward, and said: Who is she that looketh 
forth as the morning, fair as the moon, clear as the sun, and there 
is no spot in her, for her ardor is fiery and not unlike a flame of 
the Lord: so that no water may extinguish the love, nor any 
river drown it; therefore we will not leave her, for she is our 
sister, and though she is yet little, and hath no breasts, we will 
bring her again into her mother's house, into a shining hall, where 
she hath been before, to suck her mother's breasts. Then she 
will come forth like a tower of David, built with ramparts whereon 
hang a thousand shields, and many arms of the mighty men; 
and as she went forth the daughter praised her openly, and the 
queens and the concubines spake well of her: but I fell upon 
my face, thanked God. and praised His Holy Name. 


And thus is brought to a close, ye beloved and true 
Sapientiae et doctrinae f'dii, in all its power and its glory, the 
great secret of the Wise, and the revelation of the Spirit, about 
which the Prince and Monarch Theoph. in Apocalypsi Hermetis 
saith: It is a single Numen, a divine, wondrous, and holy office, 
while it incloseth the whole world within it, and will become true 
with all else, and truly overcometh the elements and the five 
substances. Eye hath not seen, nor hath ear heard, neither have 
entered the heart of any man, how the heaven hath naturally 
embodied to truth of this Spirit, in it the truth doth stand alone, 
therefore it is called: the voice of truth. To this power Adam 
and the other patriarchs, Abraham, Isaac, and Jacob, owed their 
bodily health, their long life, and finally prospered in great wealth 
thereby. With the aid of this Spirit, the Philosophi founded the 
seven free arts, and acquired their wealth therewith. With it 
Noah built the Ark, Moses the Tabernacle, and Solomon the 
Temple and through this provided the golden vessels from pure 
gold in the Temple, and for the glory of God, Solomon also 
wrought with it many fine works and did other great deeds. 
With it Esdras again established the Commandment; and with 
it Miriam, the sister of Moses, was hospitable. And this Spirit 
was much used and very common amongst the prophets of the 
Old Testament. Likewise it is a medicine and a cure for all 
things, and the final revelation, the final and highest secret of 

Nature. It is the Spirit of the Lord which hath filled the sphere 
of the earthly kingdom, and moved upon the face of the waters 
in the beginning. The world could neither understand nor grasp 
it without the secret gracious inspiration of the Holy Ghost, 
or without secret teaching. For the whole world lonoeth for it 
because of its great powers, which cannot be appreciated enough 
by men, and for which the saints have sought from the creation 
of the world, and have fervently desired to see. For this Spirit 
goeth into the seven planets, raiseth the clouds, and disptlleth 
the mists, giveth light to all things, transformeth everything into 
gold and silver, giveth health and abundance, treasures, cleanseth 
leprosy, cureth dropsy and gout, cleareth the face, prolongeth 
life, strengtheneth the sorrowful, healeth the sick and all the 
afflicted, yea, it is a secret of all secrets, one secret thing of 
all secret things, and healing and medicine for all things. 

Likewise it is and remaineth unfathomable in nature, and 
endless power and an invincible might and glory, that is a pas- 
sionate craving for knowledge, and a lovely thing of all things 
which are beneath the circle of the moon, with which Nature is 
made strong, and the heart with all members is renewed, and kept 
in blossoming youth, age is driven away, weakness destroyed, 
and the entire world refreshed. 

Likewise this Spirit is a spirit chosen above all other 
heavenly things or spirits, which giveth health, luck, Joy, peace, 
love, expelling altogether all evil, destroying poverty and misery, 
and also causing that one can neither talk nor think evil; it giveth 
to men what they desire from the depths of their hearts, worldly 
honor and long life to the godly, but eternal punishment to the 
evil-doers, who put it to improper use. 

To the Most High. Almighty God who hath created this 
art and who hath also been pleased to reveal this knowledge unto 
me, a miserable, sinful man, through a promise and true vow, 
to Him be given praise, honor, glory, and thanks, with an entirely 
humble and fervent prayer that He will direct my heart, mind, 
and senses through His Holy Ghost, so governing that I talk 
to no one about this secret, much less communicate it to some one 
who doth not fear God, nor reveal it to any other creature, lest 
I break my vow and oath, and break the heavenly seals, and 
thus become a perjured Brother Aurae Cruets, and utterly offend 
the Divine Majesty, and thereby commit and perpetrate know- 
ingly an unpardonable mighty sin against the Holy Ghost* 
Wherefore may God the Father, Son, and Holy Ghost, the Most 
Blessed Trinity, mercifully preserve and protect me constantly. 
Amen. Amen. Amen. 



A Speech of an unknown Philosophi, 
dedicated to the fraternity ( R. C.) 
A short discourse or brief example of the holy Philosophiae and most high medicine. 

The Most Holy Trinity or Lord God Jehovah 

bath made everything out of nothing. 
And the Spirit of God moved upon the face of the waters or Chaos: 
This being the primum HYLE of the philosophers, or the water out of which every- 
thing was created : 

Firmament, Mineralia, Vegetabilia, Animalia; 

The Great World, 
out of its Center and Quintessence. 

The Small World, 

as the Creator's most perfect creature, namely 

The Human-Being, 

an image of the Most High God. 

The immortal Soul : a heavenly invisible fire. 

He has Apostatised: but behold: there is the MESSIAH! 

The light of Mercy and of Nature. 
LILI ; the first matter of the perfect body, 

The Mother, giving birth to the middle-world, 
Balsam and Mummy. 
And the incomparable magical lode stone in the small world. 
The philosopher's water from which proceedeth all things, in which are all things, which governs all things in 

which one errs and in which one is also lead toward betterment. 

A sane mind in a sane body. 

Unceasing prayer, 

Patience and waiting. 

Matter, container, furnace, fire, boiling, is one and only one thing, 

Alone in one, and the itself one alone, beginning, middle and end 

It does not let any foreign thing come near, is being made without foreign matter. 
For see: in the Mercurio is everything for which the philosophers seek 


The Small Crystal Clear 

The twofold Mercurius. 

A spin of the sphere and all planets, 
And a substance that in an instant is black-smoking from a 


Death and Life. 

The rebirth and renewal, 

Beginning, middle and end of the fixation or stability, 

and the main foundation of the entire magical secret. 

Take the Quintessence of the Macro and Microcosmi, or Philosophical Mercurii, 

The invisible heavenly living fire, 

The salt of the metals ana q. s. 

Make out of it, according to the philosophical art of a Magi, through rotating, 

dissolving, coagulating and figuring 



i c i n e 

ghest Me 
in which 
The greatest wisdom, most perfect health and sufficient wealth. 

All from one, and all to one. 
Lying and bragging belongs into hell. 
Enough is said. 
Plain and honest, eliminating all evil, which, is a hindering of the Pathmos. 

It shall come to pass, according to JEHOVA'S will. 


Per ignem demum 

Nomen & Aetas 






Perceive ye, how strangely the Lord leaveth His Saints. Psalm 4. 

Act. Ik. v. 17. 
Cap. 17.V.27.28. 


Since everything left to us in the Holy Scriptures was intended for our study, 
research and remembrance, so that we humans may fully understand our great 
incomprehensible God and his noble creation, all creatures, and that we might 
know ourselves best of all, and since the wondrous ciphers Three, Four and 
Seven are mentioned often in the Holy Bible, these having hidden, undoubtedly, 
a great secret. 

Therefore I ask in all simplicity and out of a pure heart, what do these num- 
bers convey, to us in the light of Nature and in the light of Mercy. 

About the Cipher Three. 

Firstly, what the three different days signify, Gen. 8, in which Noah let fly out of his 
ark the raven and after three times seven days the dove. 

Secondly, what the very first sacrifice signified, which the Lord God Himself com- 
manded Abraham to give him, about which we read in Gen. 15. 

And thus the Lord God spoke unto me 

The Divine Theological 

testifies about the Natural 
Philosophical Light, 

the spiritual ; ^ a ** > ^^g ^S 



Bring me and he brought. 

{J an heifer 
of 3 years oldr a she goat^fW 
n nj a ram 

Cap. 4. 

the Root of Jesse, 

the Root of all Metals. 

And a turtle dove and a young pigeon. =. - E^ 8 Gluten. 

And he took unto him all these and divided them in the midst = Solutio Philosoph. 

But the birds divided he not. .-,•«' =r = * SoP 1 " 81 - Separatio. 

And when the fowls came down upon the carcass Abram drove them away. Caput. Mortum. 

Hermetis Bird yeats of the dead carcass also and flies away with it, is finally captured by the Philosopho, 
strangled and killed. 

Thirdly, what signifies the strange holy fire had been, which fell down from heaven, 
kindling and consuming the sacrifices on the altar. Lev. 9. and 2 Chron. 7. This tire 
the priests took with them when they were led away into the Babylonian captivity, 
and they were commanded by the Prophet Nehemiah, also called Jeremiah, to hide 
the holy fire in a cave, until they again returned home; and then have the priests 
look for it; but instead of the fire, they found a dense water, but as soon as they poured 
it over the wood and sacrifice it was ignited by the Sun and the sacrifice and the wood 
were devoured by the water and the fire. Read 2 Maccab. 1. v. 19. 20. concerning this 
and where to find and to obtain today the same fire and water, which is the Prima 
Materia or Spiritus Mundi in which the gold is consumed and arises again to new lite 
after the Putrefaction. 

Fourthly, what signify the three great wonder-births in the Old and New Testaments, 
occurring over and again in the course of nature; announced and proclaimed by the 
Lord God Himself and subsequently by His angels. Firstly the birth of Isaac. Gen. 15. 

18. &21. Then of Samson, Judges 13. After this of John the Baptist, Luke 1. and 
lastly the most wondrous birth of our Saviour and redeemer Jesus Christ, the Virgin s 
Son, surpassing by far the other three, Mathew & Luke 1. 

Fifthly, what signify and indicate the three parts of the human being, as 1. Spirit 2. 
Soul 3. Body, about which the Holy Apostle Paul writes in 1 Thess, 5., in the light of 
Nature and light of Mercy. 

And this is something about the Wondrous Cipher. 


Light of Nature. 

Light of Mercy. 


to you Sophists. 

4 Elements. 

4. Fire ^\ I 

3. Air ^ 2 . 

2.. Water ^3 

I Earth ^4. 

about God 

God Father 

3 Beginnings. 








2 Seeds. 

Male Q 


Sperma xSem.Z. 




Holy Ghost 

1 Fruit. 

Natural becomes/. 


Tincture O 
Supernatural <j, # 

the Art. 







Ouinta Essentia. 

The fume will rise over 
you from eternity to 

Who rightly understands this table, Producing the two sexes, eternity and will be 

Can see how one originates from the other. Male and female, from the Sun and Moon, your torment. 

First all lie hidden in the fourth cipher The imperial Son grows out of this: 

The Elements everywhere, Unequaled in this world, 

Out of these originate the three beginnings, Surpassing all kingdoms. 

Firstly, why the Lord God has given three times 40 years respite and time for repentance, 

to the first world. Gen. 6. 

Furthermore, from the Old and the New Testament : 

40 Days and nights it rained when the flood came upon 
the earth. 

40 Days after the flood subsided, Noah opened his Ark. 

40 Days and nights Moses was upon Mount Sinai. 

40 Years the children of Israel wandered in the wilder- 

40 Days and nights Elijah fasted in the wilderness. 

40 Days Nineveh had for repentance. 

40 Weeks it took for Christ and all humans to be formed 
in their mother's womb. 

40 Months the Lord preached upon the earth and 
wrought miracles. 

40 Days and nights Christ fasted in the wilderness. 

40 Hours the Lord Christ lay in his tomb. 

40 Days after His Resurrection He was on earth. 

40 Years after His Ressurrection and Ascension Jerusa- 
lem was destroyed. 

Preliminary work. 

1. Mortificatio 4 Putrefaclio- 

2. Solutio -- 

5. Animatio . 

4 Pwefactio-~ 

5. Combinatio: ««ni£- seu 



Summa 3 times 4 times 40 
is the secret interpretation. 





The Philosophical Furnace. 

Subsequent work. 
Mortificatio 4 Putre'fadio 1. 

4. Solulio 2. 

Animatio 3. 

Purefactio 4. 

Perfectio seu Fixatio 5. 



The mystery which hath been hid from ages and from generations, but now is made mani- 
fest to its Saints: to whom God would make known what is the riches of the glory of this 
mystery among the Gentiles; which is Christ in you. Col. 1 v. 27. This is the revelation 
and the true and right knowledge of Jesus Christ, God and Man. all heavenly and earthly 

wisdom in heaven and. on earth. 

G.P.W. iyCF.S.H.G. 



What else doth thou want. Man! in this world, 

When you have Christ, the twofold hero, 

True God and mortal in one person, 

He hath done enough for you, 

Defv the devil and the world, 

If it doth not hold to Jesus Christ. 

Divine Cabalistic Signal-Star 

The /l\ seven 

of God's 


Eternity becomes Nature & Time. 

And this is the life eternal, that 
they might know thee, the only 
true God and Jesus Christ whom 
thou hast sent,. .J^hn 17. 

, J'ATHEl. „ 

s?/ Is and is called one God, 
^§|||%nd bath brought forth to 
■^^'^/oul ot Hia substance and eter- 
nal Tight J.C.; He came down 
into this wprld and delivered 
Himself to His Wily birth. 

Materia prima becomes 
Materia ultima. 

Hold fast to Him and despair not, 
In all needs He will be near you, 
Trust that He is on the heavenly throne, 
God's Son together with both natures, 
Jesus Christ today and yesterday, 
And the same in all eternity. 

Natural Philosophical Signat-Slar. 





I. a. 

>* 4. 

Grace be with all and the love our Lord 
Jesus Christ unceasingly. Ephes. 6. 


That which was from the beginning, which we have 
heard, and seen with pur own eyes, 

Sulphur, Mer 

• H ■ - ■= _ B *■ 

a -. 

< -i 

SS8S.5 - _»- 

O E 

together with theN^^ h " h ™™ iIed U, " H, ,S^S 

Father and Holy Ghost >^L^ '^ C ?t LmmW 
„ . ■t-.A /-..i .«j \%S5y hath gained His comngggs 

is called a unified God and \«?gt ' . ... . , . =S? 

«., „ .„ . ... . „ A |»3Cthrough His own bloodaSST 

/Man. He will be a unified God \ 3^3=: • ■ SjS. 

/and, Man in eternity though thel^g 3 ^ •>»«•» suffered IfcHiS 

'■ ,'. ... .,..1, «_j ik„.. < aeshr but resurrected ir£=His 

word hath become flesh and three- -=£ ^tsss; 

si, ,j • .■ ^„i o t„t, n in 12/HBt3- 1 Pet. 3*4. TheFEoTd 
£ Hold in time. Col. 2 John 10 lt-l J5£S~ .... — ss*i 

"^ne glory hath been crumBed^ 

V>r. 2. The Lord of life'^j^ffife 

Sen slain Act. fl. ■&£ 


is an eternal 

Spirit from whom 

sll things come, hath 

given to the world His 

Son in the flesh, and will 

be God forever in the heavenly 

and earthly kingdom. 

curius, Sal, 



% H <r o ? ? ^ 


For I determined not to know anything, save 
Jesus Christ and Him crucified. 1 Cor. 2. 


that which we have looked upon and our own hands 
have handled of the word of life. 1 John 1 • 

man hath ascended up to^ 
'j\g5./feavcn but he that came do^igKSSS 
s^gggMA heaven, even the Son SStggf 
i jjjjjfi ' which is in heaven. J$Jgf^ 
gagio bath been conc«ivcii§&! 
i' tEesfi oly Spirit. Math. &£^§|. 
1 te===H iat which is born TIBQ 
I gpjri^ is Spirit: John 3. Al t-man.- 
/ nefl5 >i sin and btasphcmysjl£T\ 
~ sjorgiven unto men: bifStW: 
^sphemy against the 3£5|5f§£ 
J>st shall not be forgiven *JjS" 
Math. 12. •* 


is Father and Son, 

here and on heaven's 

throne. Radiates from 

Father and Son, but is 

only one Spirit, one God, one 

Father, one Christ and Son of 

man, in time and in the eternal j 

heavenly house. John 14. 

The Son o: 





In the flesh dwelleth the fulness 
of the Godhead bodily. 


Fiat Corpus. NB. 
And the light was manifested to us and we have 
seen it and bear witness and shew unto you that 
eternal life. 

Also know: it is far better to have the loved 
Christ than to possess all knowledge. Ep. 3. 

g J! -%? 3 g O - 

■o J E .5 J! >,§*» 


g a S a = si I -I 

Old a j 

_ Tr -rm= hath said, which hath made evcry- 
ii U 1YI Ajjr^ y thing new, and feedeth our Soul; 

A v V 

C A O S 
1. 2. 3. 4. 

2 Corp. 2 Spirit. 
Water becomes Stone. NB. 
Nee non primarum Matcriarum, i.e. Principium 
omnium rerum, sivc Tincturae Lapidis Philosoph. 
And if any man love not the Lord Jesus Christ, 
let him be Anatema. 1 Cor. 16. 

God, the 

Cross, thou art a wondrous guest 


Divine Cabala 

ord made 


'ing thy place by God and Nature. 



Slay the old Adam with 
his evil desires. 


Quint Essentia 

Slay the 1. 2. 3. 4. Elements 
with their evil vapours. 










id w . — < 

According to 
all Nature consists 





Primum Mobile. 

Prima Materia. 

Quint a Essentia. 

Quatuor Element a. 

Lapis Philosophorum. 


of sixteen Elements. 


►93 1 & 

X o 







• H 













2. 2 5" C 

1 M M 

a 3 » 



MM'. ID 

3 • sr 





I ua O 


•epotppjj uxnpiumn 
•sj9*i?m eu^ jo eoej eip. uodn peAOUi poQ jo iMidg ^HiL 

Ignis Philosophorum 

invisibilis & secretissimus occultatum. 
Strive for the fire, 
Seek the fire: 
So thou wilt find the fire, 
Light a fire, 
Put fire to fire, 
Boil fire in fire, 

Throw body, soul, spirit into fire: 
So shalt thou get dead and living fire, 
Out of which will come black, yellow, white and red fire. 
Bear thy children in fire, 
Feed, give them to drink, nourish them in fire: 
So will they live and die in fire, 
And be fire and stay in fire. 
Their silver and gold will become fire. 
Heaven and earth will perish in fire 
And become finally a philosophic fire. 
Ignis. Q. E. Coelest. 

Four times four equals XVI lines, 

so many are there of the 


Aqua Philosophorum h. e. 

Mercurius Primaterialis Catholicus. 
Water is water and will be water; 
From the heaven of the philosophers water rains; 
The philosophers stone cries tear-water, 
But the world does not regard such water. 
Its fire burns in the water 
And lives in the water. 
Out of fire make water, 
And boil the fire in water: 
You will have a fiery water, 
Like a sharp salten ocean water. 
To children it is a living water, 
But consume soul and body to water. 
Becomes stinking, green, rotten, blue like heaven water. 
Digest, calcinate, dissolve and putrefy the water; 
Seek the philosopher's fourfold eternal water 
And if done well, the art becomes water. 

Aqua Q. E. Secreta. 
Four times four equals XVI lines, 
so many are there of the 



The right Reasons for the Wondrous Number Of God, 



The One and Eternal God reveals Himself in the Holy Trinity. 

There are three 
that bear record in Heaven JE 
the F. W. HO. 

There are three 

that bear witness in Earth 

theS. W. B. 

I V c 

and these three agree in one. John. 5. v. 7. 8. 

After Eternity Heavenly and after Time Creaturally, Naturally. 

That is 
In Heaven and on Earth 

the determined Rosy-Cross 
apparent to oar eyes, and the secret 



about which the world knows to speak 

of all secrets in Heaven and on Earth. 

The 7 Heavenly Natures x 
k their characteristics. 

& Nothing else 
nothing else 


An eternal almighty 



1 y^ 


( Fire 

Air \ 

\ Water 

Earth 1 



The 7 Earthly Natures 
k (heir characteristics. 

Ace. to the natural Light k 
Stone of the Wise Philosopia. 

Myster. Mag. 
Ace. to Magia Philosophia. 


A small earthly 

mighty God. 

nothing \ fl.C.\ / ^ 

will ever V I Man 1 / be, above 
4 Nature in HeaveiN QsJ J^y^vaA. on Earth 
Ace. to the eternal divine Light, Ace. to the heavenly light 

A. A. Theosophia. and cornerstone G. k M. I.C. 

Myster. Mag. Theologia. 

Ace. to the divine Cabala. 

a Explanation of this Holy Figure according to the Alpha and Omega. 

( Spirit, Person, Word, 3 Eternal spiritual heavenly Persons - in one being 

One God < Father. Son, Holy Ghost, 3 heavenly timely Persons - in one being 

f God, Christ, Man, 3 heavenly and 3 earthly Persons - in I. C. the one human 

1. 2. 3. who hath suffered and died for all men. 1 Tim. 2. Act. 3 k 20. 1 Cor. 2. Col. 2. John 14. 1 John 5. 

The one and three eternal God is a likeness of the entire Nature in all his works and creatures, 






The likeness of 
to the 

God according 
Holy Trinity 


in nature V ( "nn 1 / and the 
earthly ^*>+SJ^/^r kingdom. 

Secret above all Secrets. ^ 

%e who truly recognises Jesum Christum hath well employed his h'meT *> 

The secret wondrous number, i.e., 1. 2. 3. 4., the true Rosy©Cross and the revelation and true knowledge of Jesus Christ 
God and man, that is all heavenly and earthly wisdom in heaven and on earth. NB. as the one eternal God begot Himself 
and bore witness of Himself. Three different separate persons and nevertheless is and remains, according to His being, one 
eternal God, spiritual, heavenly, invisible in eternity as the three heavenly persons: 1. Spirit, 2. Word, 3. Father, one God; 
and earthly, visible, bodily, a man and God in three persons in time: 1. Spirit, 2. Person, 3. Word, a man; for the Word 
became flesh, i.e. Eternity became time; God a man; that is, one time, two times and a half a time accordmg to the Old 
and New testaments, the Law and the Gospel, the heavenly and earthly Trinity, all in heaven and on earth Since the 
whole fulness is in Him, J. C., NB. The Godhood itself. Col. 2 and John 9. 10. 12. 14 & 17. Thus speaketh the Heavenly 
Wisdom: I and the Father are one, believe that the Father is in Me and I in Him, and he that hath seen Me, seeth the 
Father who hath sent Me and loveth Me, NB. to Him I wOl manifest myself and the Father and I will come to Him and 
make mine abode in Him. 1. Cor. 3. & 6. 2 Cor. 6. Eph. 3. 4. 








For the Spirit searchelh all things, yea 
Who can praise Him as highly as He 
many greater ones are still hidden 
everything that is and let it be 
Syr. 43. 

Therefore thus saith the 
Lord God, Behold, I lay 
in Zion for a foundation 
a stone, a tried stone, a 
precious corner stone, a 
sure foundation: he that 
believeth shall not make 

Colos. 2. v. 3. In whom 
are hid all the treasures 
of wisdom and knowledge. 
Ephes. 1. v. 10. That he 
might gather together in 
one all things in Christ, 
Both which are in heaven, 
and which are on earth; 
even in him. 

For thou wilt light my 
candle : the Lord my God 
will enlighten my dark- 
ness. Psalm XVIII. v28. 




the deep things of God. 1 Cor. 2. v. 10^, 
is? we see the least of His works, for 
from us, for the Lord hath made 
known to those who fear Him. 

likewise is it in the Parable. 

The noble and costly Stone, Misterii 
Magni and Lapidis Philosophorum. 
In this Stone lies hidden what God 
and Eternity, Heaven, Stars and 
Elements hav« and are able to do 
There hath been none finer nor more 
precious than this one from all Eter 
nity, and it is offered and given from 
God to men in his merciful love, and 
everyone who so desires may get it, 
it is a stone unsightly to look at, but 
has in it the power of the entire God- 

For compounding and perfecting it 
one needs 2 central A, in which the 
power of all things abides; in it must 
be the very best in heaven and in 
the world itself, from the upper and 
lower spheres, which is from far and 
near, everywhere it can be proved, 
but not everyone is qualified to do 



By steady attendance on the lire and managing it in the right 
way, one can putrefy, regenerate and perfect the one Universal- 
Materia in one container and furnace; by one single management 
of the fires, and Nature does all the work itself, by means of a 
fire existing within itself, this fire being aroused and revived 
through the other Philosophic fire. So also the Laborant may 
have nothing else to do besides attending on the fire, pray God 
for His blessings and benedictions. 

With true reason we say that it is Nature itself which rules 
this art through boiling in its fire and own container. Nature, as 
far as it is governed by the Heavenly things, till the work be 
done and even thereafter. But the will is free and may leave 
Nature to control the result of its work, and set a certain limit 
beyond which Nature may not go. Since the will rules Nature 
it should also attract it, but if the will does not attract and is 
itself subjected to Nature, Nature will go beyond the purposes of 
the work and destroy the same. 


De Septenarii Mysteriis. 

This is paradise, bliss, heaven, 
born and reborn children of God 
eternity. Job.. 17. 

According to the Theosophia ^S§|§^ 

The secret hidden 
world does not know 
to say about. 

1. 2. 3. 4. 5, 6. 7. 
E T E R Ni T Y 
A. O. 

1. 2. 3. 4. 5. 6. 7. 

eternal life and rest for all new- 
herc in the time and there in all 


and the Theologia. 

Rosy Cross, which the 
and yet has so much 

1. 2. 3. 4. 5. 6. 7. 

Z E I T L I G 



A, O. 

Gegen W U R F 
1. 2. 3. 4. 5. 6. 7. 

The v Eternity 

becomes v Time . 

Included in this figure is Eternity and Time, God and Man, Angel and Devil, Heaven and Hell, the Old and the 
New Jerusalem, together with all creatures, beings, time and hours. 


There is a Word speaking eternally* 

Self out of itself, in itself, but still not itself, 

It may never be spoken out! 

Something, everything, nothing, hell, heaven, earth 

Light, night, good, bad, body, spirit, this, that, 

Yes, no, I. thou, give, take, do, let, 

Sense, will, reason, no reason, here, there, 

Sorrow, joy, scorn, love, quiet, time, eternity, 

Soul, angel, devil, life, death, stillness, 

Sound, one, none, Man, yes even God. 

The Word cannot even reach itself, 

Cannot be compared to anything 

And yet it is at all times 

All in All Jesus Christ! 

He speaks, does not speak, is being spoken, 

Speaks out, speaks in, remains unspoken, 

Creates everything Himself, remains uncreated, 

But is Himself what He created: 

From the innermost out, from the outermost in, 

He has been, is, is not, but will be, 

One God, one Lord, one Spirit, one Unit: 

Whoever does not believe this, 

cannot understand anything, 
For from BELIEF comes understanding, 
So speaks the Spirit, and writes the Hand, 
First believe it, then try it, 
If found good, then praise it. 
Silentium Sapientiae; Simplicitas Veritatis 

12 Patriarchs. 12 
12 Prophets. 

12 Apostles. 12 

12 Articles of belief. 12 

12 Gates in the New 12 

Jerusalem. Apoc. 21. 12 

Stars in the crown. 
Apoc. 12. 
Heavenly signs. 
Months in the year 
Hours in the day. 
Hours in the night. 















Animac Pharmaca 

Sanctissima Bibliotheca 

Lecta placent. Xies repetita placebunt 

Via Sancta 


Oraculum & Spiraculum 

Ie Ho Vae 

Rationale Divinarum 



DEI cum Hominibus 



Magnalium DEI 



Spirilus Sancli 


Nectar & Ambrosia 






Lumen Gratiae 






Quaerite & Invenietis 

Credite & Intelligetis. 


Figura Divina Theosoph. 


The eternal Sun in his 
Deus Triunus exivit 

understand according to Philosophy 

Eternal invisible heaven 

Nothing else is, nothing 
will ever be, in eternity 

Temporal visible earth 

And God 

God becomes Natura RUACH /rrim ^ 

_ . _ T walk On / . 

Deus & Natura / j^q 

Nature! thou art truly a created / Z*^ 

, im 

Natura atque res omnes 

The Created Sun in his 

The great upper moving 
spiritual world. 

Nature's heavenly house 
and spiritual palace. 

Hoi Sun, cold water and 

Moonshine break many 

furnaces and glasses. 


I was dead and behold! fr 1 ^L^ 
I live again. 

Follows Explicatio. 

Cabalist. nee non Magica 
8c Chymica. 

Godly nature and power. 
ex Centro in Centrum 

Coelesti and not terrestri. 

ly Holy Trinity. 

else was, nothing else 
and in time. 

ly Holy Trinity. 

through his words, 
nihil faciunt frustra, 
image and likeness of thy God. 

ex Centro in Centrum. 
actions and attributes. 

The small lower resting 

bodily world in its 


Earthly and bodily 
abode of nature. 

Though I am not guilty 
of it, Reason is on the 
minds of the sophists. 


What was my life in 
the beginning, also 
is finally my death. 

Explicatio will follow as 

the 2800 parts are 

described in a grain 

of wheat. 

ffufl^U &y/give, projectio, understand: 
1. spiritual, 2. bodily, in 
qualit. & quantitate. 



atque arbor aurea 

This is about the Tree 
and evil, from which 
still eat death. 

Jf ab uno ^jk 
[Archangelikc$=£M=$=§^ _ 'J\ ■* Jf§D C3 q( Angeli 



He is indeed a wise 
and descend this 
fruit of this Tree, 
will not curse him. 


Time's end and 



of knowledge of good 
today many people 



Man, who can ascend 
letter and eat of the 
so that God and Nature 




The Invisible Incomprehensible The Visible Comprehensible 
Chaos. Chaos. 

Signat -Stars of 




The Eternal 
nothing and 
yet the all 


The Timely 

nothing and 

yet the all 



From Chaos the effect of 

the Elements. 


The Fruit of the 
First Principle. 

The Fruit of the 
Other Principle. 

^i «s> <w not ■f<£Xuwu: ^ y> 


I know nothing, I can do nothing, I do not want anything, I do not please myself, 
I do not praise myself, I do not relish anything, I do not learn, I do not seek, I 
do not desire anything in heaven and on earth; only the living word alone, which 
became flesh, JESUS CHRIST, and him CRUCIFIED. 1 COR. 2. 

This is the most holy, most understanding heavenly ARTICUU and openly revealed 
to us through God Himself in the Light of Nature. 

I am the Alpha and Omega Metaphysica 
yS Ca * the First and the Last. & Hyperphysica. 

Apocal. 1. v. 11. 12. Cap. 5. v. 5. seq. 

D. O. M.A. 

Deo omnipotent sit Laus, Honos & Gloria in Seculorum Secula, Amen. 


in Cruce 




This is the Golden and Rosy 
which every Brother 


D et ■ H 



Cross, made of pure Gold, 
wears on his Breast. 

Domlnas h euSNaster 



Hear, my Son, and receive my sayings; 
and the years of thy life shall be many. 
I have taught thee in the way of wisdom; 
I have led thee in the right paths. When 
thou goest thy steps shall not be strait- 
ened; and when thou runnest, thou shalt 
not stumble. Take fast hold of instruction; 
let her not go: keep her for she is thy 


Jk */%$.£• 

The doctrine of Jesus Christ surpasses the 
doctrine of all the Holy Ones, and the 
brothers who have God's Spirit, find therein 
the secret Manna and the Philosopher's 
Stone. ' happens however that many 
people as soon as they hear the Gospel and 
the speech of the Wise, derive no inspiration 
therefrom. Therefore they have not the 
St'"^S*C3S Spin'/ of Christ. But whosoever would under- 
stand the words of Christ and fathom His 
TINCTU R. wise sa y> n g s . m ust so conduct his entire life 

that he may become Christ-like himself. 

_ Frat&r 

life. Prov. IV.v.10. 

And I will show you great and mighty things. 
Jerem. XXXIII.